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PRESENTED  TO  THE  LIBRARY 


OF 


PRINCETON  THEOLOGICAL  SEMINARY 


C.I 


BY 


JVIps.  Alcj^ander  Proudfit. 


I 


.'•rl*'    ■ 


cr_'tis. 


CALVINISM    IMPROVED  y 

O  R, 

THE    GOSPEL    ILLUSTRATED 

AS      A     SYSTEM 

OF    REAL    GRACE, 

ISSUING     IN     THE 

SALVATION 

OF 

A  L  L    M  E  N- 


A  Pofthumous  Work  of  the  late  R.everen.1 
JOSEPH  HUNTINGTON,  D.  D. 

Minifter  of  the  Firft  Church  hi  Coventry,  (Connec^Liciit.) 


«<  Wko  will  have  all  men  to  be  saved,  and    to    come  UNXd 

THE  KNOWLEDGE  OF  THE  TRUTH.       FoK  THERE    IS    ONE    GoD,    AND 
8NE    MEDIATOR    BETWEEN    GoD    AND    MAN,    THE    MAN   CHRIST    JF.- 

sus,  WHO  GAVE  HIMSELF  A  RANSOM  FOR  ALL,  TO  BE 
TESTIFIED  IN  DUE  TIME."  Apostle  PAVL, 


Printed  at  NEW-LONDON,   (CONNECTICUT.) 
jBy    SAMUEL    GREEN. 

— A»if«|>.«t.i,t|ii.  ^ 
>JjDC  CjXC  VI. 


..,(i.i'.iV.; 


cntercu  as  tije  act  ttiucts. 


s./ftr^iOmi&vjojf. 


•mm\    >*>  '*«  ■»-*^»*t<.^«^^tt»'-»t»^>^i 


The   Author,  to  all  his  Fellow-Sinners, 

Partakers  in  cOiMMON  with  him 

IN  Guilt  and  Woe. 


O 


U  R  great  and  common  Parent  hath 
been  pleafed  to  give  us  a  place  among  his 
rational,  and  immortal  creatures,  and  made  us 
capable  of  great  and  everla-fting  happincfs  or 
mifery.  Which  of  thefe  fliall  be  our  lot  to  sll 
eternity,  depends  on  his  good,  holy,  and  fove- 
reign  will  alone.  Not  many  of  us  are  ordina- 
rily much  attentive  to  either,  except  in  rcpard 
to  the  preient  life  and  vv^orld  ;  yet  were  we 
■wife,  our  main  concern  and  attention  would  be 
eonvcrfunt  with  our  intereft  in  a  future  ftate, 
&nd  we  fliould  make  the  prefent  life  wholly  fub- 
fervient   to    that  intereft. 

But  however  inattentive  mofi:  are  to  thcfe 
things,  there  are  in  the  world,  and  alwajs  have 
^pcen,   many  iudisiduals  fcattered  here  and  thprt. 


Iv  INTRODUCTION. 

whofe  minds  have  been  deeply  imprefTed  with  a 
feiife  of  eternal  tilings.  They  of  this  defcrip- 
tJon  and  no  other,  will  pay  much  attention  to 
what   I   here   oft'er. 

The  author  has  often  been  too  precipitate 
and  haftr  in  many  things  ;  but  in  no  wife  fo 
in  embracing  the  doctrine  here  advanced.  He 
is  now  pafling  the  meridian  of  life  ;  and  this 
opinion  of  the  way  of  falvation  is  the  refult  of 
liis  moft  careful  enquiry  from  the  days  of  his 
early   youth. 

His  firft  idea  of  the  way  of  falvation,  wris 
this,  viz.  That  by  the  grace  of  God,  and  by  a. 
diligent  ufe  of  means,  he  mufl;  obtain  fome  v^/- 
iiabli  d'tjlinclion  between  himfclf  and  other  fm- 
ners.  That  when  Cod  faw  this ,  his  heart  would 
be  moved  thereby,  to  give  him  regenerating  and 
converting  grace,  and  then  would  be  holden 
thereby  in  a  way  of  vicre  grac:,  by  gofpel  cou- 
ftitution,   to    confer  eternal   falvation. 

Upon  this  plan  he  labored  much  in  early 
life,  but  the  rciliit  was  not  as  he  expefted  ;  it 
ended  in  total  defpalr.  For,  the  more  he  la- 
bored for  a  good  hope  in  this  way,  the  more 
he  was  convinced  of  his  awful  deftitntion  of  all 
fuch  diftinctions  and  qualifications.  He  was  then 
led  to  take  refuge,  and  found  great  relief  in 
that  grace,  which  he  faw  to  be  abfolutcly  fovc- 
reign,  flowing  out  of  the  very  nature  of  God, 
through  Chrift  ;  not  moved  by  any  diftin..^ions 
^r  previous    qualifications    in  fmners  ;    but  from 


INTRODUCTION.  fv 

the  nature  of  God,  wholly  felf-moved,  according 
to  the  free  ekfting  love  of  God.  A  view  of 
which  might  bring  a  joyful  fenfe  of  falvation  to 
the  moft  vicious,  ftupid,  hardened  finner,  as  well 
as  to  himfelf.  Yet  ftill  he  had  no  idea  of  any 
falvation  beyond  the  more  common,  and  much  It- 
mitid  idea   of  God's   election   and  falvation. 

Being  much  difpofed  to  a  ftudious  life,  and 
always  delighting  greatly  in  books,  he  fpent  much 
©f  his  time  in  reading  and  enquiry,  in  the  early 
periods  of  life.  Amidfl:  all  the  vanities  and  fol- 
lies of  youth,  yet  acquainting  his  heart  with  wif- 
dom,  even  while  he  too  much  laid  hold  on  folly. 
Being  alfo  much  favored,  by  a  kind  Providence, 
with  reo-ard  to  the  beft  means  of  inftruftion, 
and  a  pious  example  from  his  parents  in  his  early 
days,  and  afterwards  with  a  more  public  educa- 
tion ;  the  difpofition  of  his  heart  inclined  him,  in 
great  preference  to  all  other  employments,  to 
the  ftudy  of  divinity,  and  to  become  a  preacher 
of  the   gofpel. 

He  was  now  in  thofe  principles  which  we 
call  Cah'wijlic ;  and  met  with  feme  acceptance 
in  his  public  performances,  and  foon  took  the 
paftoral  charge  of  a  kind  and  refpectable  people, 
from  whom  he  has  ever  fince  received  as  many 
kindneffes  as  moft  of  his  brethren  in  the  miniftry 
have.  Living  in  a  feries  of  harmony  and  love, 
excepting  only  with  refpecl  to  a  very  few  indi- 
viduals, at  one  time  and  another,  who  yet  have 
mven  him.  no  great  trouble. 


n  INTRODUCTION. 

He,  for  feveral  years,  underftood  the  way  of 
falvation  taught  in  the  word  of  Cjiod,  (which  he 
ahvavs  rep;ardeil  as  the  only  declfive  rale  of 
faith  and  life,)  agreeably,  in  all  eflential  mat- 
ters, to  the  explanations  of  Mr.  Cuhh:,  Dr.  O-^- 
e«,  Mr.  W'lllardy  Prefident  E.iwjirJs,  and  the  great 
body  of  puritan  divines  fince  the  reformation 
from  por)ery.  Not  as  yet  thinking  of  any  ex- 
tent of  the  divine  decrees,  or  God's  eternal  pur- 
pofes  of  love  to  a  loft  world,  beyond  the  com- 
mon orthodoxy  of  his  country  ;  or  what,  for 
want  of  a  more  figniicant  word,  he  would  call 
ihf  Ih/iitarian  plan.  By  degrees,  he  began  to  be 
prcfTcd  more  and  more  in  his  own  mind,  with 
regard  to  the   full    confiftency    of  it. 

Ke  preached,  as  did  other  divines,  the  atone^ 
inent  of  <"hrirt,  a  full  and  complete  facrifire  for 
the  redemption  of  every  finner  in  the  world  ; 
and  the  divine  law  wliolly  fatisfied  in  the  obe- 
dience of  Clnift  unto  death  ;  that  every  finner 
on  earth,  was  alike  invited,  and  moft  lolemnly 
commanded  to  believe  on  C  hrift  to  the  faring  of 
his  foul  ;  that  it  was  the  grcateft  of  all  fm  and 
rebellion  againfl  God,  not  to  believe  unto  falva- 
tion, and  alike  fo,  in  every  finner  that  heard 
the  gofpel  ;  and,  that  Paving  faith  did  not  cn.itSy 
or  ill  the  leaft  chaw^t  the  obje^^l  or  foundation 
of  it,  but  was  wholly  grounded  on  an  object 
and  foundation   forever   immutable. 

Thefc  do(5lrlnes  he  urged,  from  tUe  nature 
and  attributes  of  God  ;  the  covenant  of  redemp- 
tion ;    and  the  dying  Jove   of  Chriil,   as  difplaycd 


INTRODUCTION.  vii 

!n  the  book  of  divine  reTcIation.  And,  on  the 
fame  principles,  always  enforced  holinefs  and  vir- 
tue, as  a  native  and  genuine  confequence  of  a 
cordial  belief  of  tbein  ;  and  alfo  as  being  raofi: 
reafonable  ahd  happifying  in  the  very  nature  of 
things.  Meanwhile  often  denouncing  the  dread- 
ful vrrath  of  God,  revealed  from  heaven  againft 
all  ungodtinefs,  and  unrighteoufnefs  of  men.  His 
preaching  was  of  this  tenor,  with  all  the  ufes  of 
it,  and  inferences  that  might  be  drawn  from  it ; 
on  the  idea  of  a  limited  decree,  and  a  iiinited 
fcheme   of  redemption  and  falvation. 

The  author  holds  all  thefe  docirines  of  gi-acs 
and  of  dutyy  more  firmly  now,  if  poffible,  than 
ever  before  ;  except  only  with  regard  to  the 
limitation  of  the  covenant  of  redemption,  as  not 
according  to   the  eternal  purpofe   of   God. 

What  has  lain  on  his  mind  with  increafing 
preffure  is  this.  When  he  had  exhibited  to  his 
audience  the  infinite  fulnefs  and  all-fufficiency  of 
Chrift  to  fave  fmners,  both  by  price  and  by  pow- 
er ;  and  the  great  duty  of  every  fmner  to  believe 
it  to  the  falvation  of  his  foul,  then  to  tell  them  ; 
*'  Many  fmners^  many  alas  !  are  bft  out  of  the 
*'  covenant  of  redemption  ;  vtany  for  whom  Chrift 
*^  never  died.  A  part  only  are  comprehended,  a 
'*  very  fe\V  in  comparifon,  as  we  have  reafoa 
"  to  believe,  or  at  leaQ:  to  fear.  Low  many  we 
"  cannot  fay,  nor  who  they  are.  God  will  cer- 
**  tainly  make  fuch  as  are  elected,  to  believe, 
<*  by  his  own  almighty  power  and  grace  ;  and 
"  he  will  mod  certainly   leave    all   the    reft   to 


▼iii  INTRODUCTION. 

*'  eternal  damnation  as  their  fins  juftly  defcrve  • 
*'  for  they  were  never  comprehended  in  the  de- 
*'  cree  of  God  or  tlie  covenant  of  redemption  suid 
*'  falvation."  1  have  been  more  and  more  preftcd 
and  perplexed  in  my  own  mind,  with  regard 
to  the  confiftency  of  this  mMin?r  of  preaching 
with  itfelf,  or  with  the  word  of  Cod.  I  have 
often  taken  up  the  objeflions  that  have  been 
brought  againll  it,  and  have  attempted  to  re- 
move thera  in  the  common  way,  and  done  it 
to  as  general  fatisfadion,  perhaps,  as  othcf' 
preachers. 

The  arguments  ufed  to  filence  thcfe  objeftion* 
are  fo  trite  and  familiar  with  every  one,  that  I 
need"  only  hint  at  them  now.  I  have  told  my  au- 
dience that  we  all  juAly  defcrve  to  be  eternally 
miferablc  ;  that  God  was  not  obliged  to  fave  any  ; 
that  he  is  a  juft,  abfolute  fovereign  :  the  repro- 
bate, or  non-eletft  have  no  caufe  to  impeach 
God  of  any  injuftice  ;  they  fliall  receive  only  the 
due  reward  of  their  deeds  ;  that  they  may  believe 
if  they  will  ;  that  it  is  the  wickednefs  of  their 
hearts,  their  wills,  and  difpofitions  that  hinders 
them  ;  the  heart  at  enmity  with  God  ;  and  that 
this  13  fo  far  from  being  their  reafonable  excufe, 
that  it  is  their  juft,  and  moft  awful  condemnation  > 
that  they  have  no  bufmefs  with  God's  fccret, 
eternal  decree,  or  the  extent  of  the  covenant 
of  redemption,  and  the  number  given  to  Chrift 
therein,  and  for  whom  alone  he  died  ;  that  they 
muft  attend  only  to  what  God  has  revealed  ;  that 
he  will  have  all  men  to  be  faved  ;  that  he 
taketh  no  pleafurc  in  the  death  of  him  that  dieth. 


INTRODUCTION,  I* 

i\ii  that  he  would  turn  and  live  ;  that  he  plain- 
ly commandeth  all  men  every  where  to  repent, 
hnd  believe  to  the  faving  cf  their  fouls  ;  that; 
the  fecret  decree  of  God  can  have  no  influence 
on  their  wills,  and  ought  to  have  none  on  their 
Bonducl,  So  I  have  gone  through  with  all  the 
common  arguments  as  other  minifters  of  the  gof- 
pel  have  fo  often  done.  Thefe  the  reader  has 
all  by  heart,  if  he  has  paid  any  tolerable  at- 
tention to  the  common  preaching  of  caiviniilie 
Jdivines. 

My  audience  have  generally  aimofl:  to  a  mad 
fet  down  fatisfied.  Yet,  at  evening,  much  per- 
plexity hath  invaded  my  own  mind  ;  thoughts 
have  thus  returned  upon  me.  I  have  this 
day  told  my  audience,  making  no  difference, 
and  without  the  exception  of  a  iingle  perfon, 
that  if  we  do  not  believe  that  God  hath  given 
to  us  eternal  life  in  his  Soil,  ^ve  make  him  a 
liar  ;  and  quoted  the  evangeliil  John  in  fupport 
of  it.  I  have  told  them,  that  they  have,  every 
one  alike,  all  the  v/arrant,  that  the  God  of 
truth  can  give  them,  to  believe  to  eternal  life ; 
and  that  it  is  the  greateft  of  all  fin  not  thus 
to  believe.  I  have  tcld  them  that  their  acting 
this  faith  on  the  Son  of  God,  can  lay  no  foun- 
dation at  all,  but  is  wholly  built  on  an  eter- 
nal foundation  already  laid,  the  immutable  truth, 
of  God  in  his  Son.  I  have  told  them  they 
tnufl:  fo  believe;  they  have  right  to,  they  ought 
to  do  it;  ajjd  then  every  one  of  theift  ikali  b« 
M 


*  INTRODUCTION. 

faverl,  Mn>en  upon  the  IhnUar'ian  plan,  I  k.n!>\r 
not  that  one  tenth  part  of  them,  or  even  one 
of  them  was  ever  included  in  the  covenant  of 
redemption,  or  given  to  Chrill,  or  that  he  ever 
died    for    one   foul   of  them. 

Ought  I  not  to  have  known  for  whom  among 
tlicm  Chrill  did  indeed  die,  before  I  gave  out  this 
doctrine  ;    and    then    to    have    addrelled  the  fame 
to  tlicm  only  ?   or  oi^giit  1  not,    at   leart,  to  have 
Spoken    hypotheticaily    and  faid  ;   if  you  an  of  ihe 
7iu7/ibcr   of  th:  eied,    you    have    full    warrant    and 
ground  to  hclieve  to   falvation.      Otherwife   there 
is  no  foundation-  laid  in  Chrill  for  your  faith  ;   but, 
on  tiie  contrary,  you  will  make  God  a   liar   in  fd 
belic'iing,    as  you  will  belie vC   what  he  knows  is 
not  true,  viz.  that    every  foul  that  hears  the  gof- 
pel  has  a  foundation  for  his    faving   faith,  laid  ill 
Chrill  ? 

I    have   told    my    audience    that    the    namber* 
given  to  Chrift,  and  for  whom  he  died,  is  a  fecrct 
that  belongs  to  God  only,  and  not  at  all  to   them. 
.And,    that  it  is   their  great   duty   to   make   theii* 
calling  and    election    furc.     I    have  quieted   theii* 
minds,  but  not  my  own.     Kor  1   connot  avoid  ma- 
ny thougiitii  which  have    never  occurred  to  their 
minds,  on  the  liimtarian  plan.     I  cannot   help   fee- 
ing, that  although,   on   th'n  plan,   the  number  and 
the  names   are  a  fccret  with  God   alone  ;  )et  the 
prliuinles    are    what     I    have    been    preaching.     I 
have  atlcrted   them   as    revealed    in    the  word   ot 
God,   I  liuve  proclaimed  tlicm  aloud,    as   the   will 
ofCjod;  and  now  how,  alai !  iliaU  I  reconcile  tbeui 
In  harmonious  truth  ? 


I  N  T  r».  O  D  U  C  T  I  O  N.  xi 

I  can  very  willingly  let  alone  the  number 
and  the  names  ;  that  fits  ealy  on  my  mind.  But 
what  fliall  1  do  with  tlie  principles  1  have  advan- 
ced, as  things  revealed  and  belonging  to  every 
finner  in  the  world  \  ITow  can  I,  oil  thefe  princi- 
ples, thefe  revealed  doftrhies,  invite  and  com- 
mand every  finner  to  believe  to  falvation,  and,  in 
the  name  of  Chrift  too,  tell  ei^cry  one,  without 
exception,  that  Chrift  has  laid  a  foundation  tor 
this  univerfal  faith  and  falvation  ;  when  I  believe 
he  did,  ia  his  death,  lay  a  foundation  only  for  a 
part  ;  that  only  a  part  are  given  to  him,  and  that 
*'  other  foundation  can  no  man  lay  than  that 
which  is  laid,  which  is  Jefus  Chrift?"  Fany  fim- 
ilar  thoughts  have  unavoidably  prefixed  into  my 
mind,  after  1  have  been  preaching  the  gcfpel  m 
the    limitarian  line. 

The  learned  reader  will  readily  recollccl  the 
way  that  fcveral  learned  and  pious  divines  have 
taken  to  free  thenifelves  from  this  perplexity. 
They  aficrt,  that  all  finners  are  commanded  to 
believe  rhnt  which  has  wo  truth  in  it,  antecedent 
to  their  believing  it  ;  and  that  in  the  devout  and 
obedient  ejcercife  of  their  minds  in  bciicvins:,  that 
is  turned  into  a  glorious,  faving  truth,  which  had 
no  truth  in  it  wiien  their  raindij  firft  bezan  to 
"work  upon  it.  This  they  fay  is  a  moft  incuncei-va- 
hl^y  ajioiilflnug  if:y<iery.  I  think  fo  too,  and  can 
get  no  relief  to  my-  own  mind  in  tJ.at  way.  If 
I  could  believe  without  previous  truth,  and  make 
truth  by  believing,  I  fhould  believe  mjfeJf  into 
the  enjoyment  of  many  agreeable  things^  tern* 
|)oriil  Hb  vvell  as  fpirilual  :     let    even  men   of  ao 


%n  INTRODUCTION. 

lefs  worth  than,  Mellrs.  Bofton,  JMarJJyall,  Hervey^ 
and  others  1  might  name,  have  taken  that  refuge  ; 
and  merely,  no  doubt,  becaufc  they  could  not 
poJIibly  reconcile  the  ihnitariaii  doctrines  of  lal» 
vatjoii   in   any  other    way. 

Thefe  cmbarrallments  in  my  mind,  have  in- 
fjuced  me  to  look,  mpft  attentively,  into  all 
opinions  that  have  ever  been  found  among  all  fedls 
thaf  embrace  divine  revelation  ;  and  cfpccially 
the  ntouowiati  and  the  ann'tman  tenets.  JBut,  oij 
the  mcft  thorough  invelligation,  I  find  thefe  incon- 
iiftent  with  divine  ;*cvclation.  and  the  necelTary  at- 
tributes of  God  ;  alfo  with  the  relation  of  man  to 
his  Maker  ;  and  with  his  entire,  abfolute,  and 
cverjafting  dependence  on  God,  Still,  the  eviden- 
ces, and  even  Jemonftrations  of  the  truth,  an^ 
divinity  of  the  f^icrcd  oracles  are  fo  clear,  that  I 
can  never  renounce  my  firm  faith  in  them.  I 
aifo  find,  in  reading  all  books  of  divinity  tha^ 
ever  |  faw,  that  the  main,  leading  fentiments  \x\ 
them,  will  mq(t  inevitably  infer  tlie  fame  exten- 
live  doctrine  of  grace  and  falvation  that  is  here 
advanced:  were  all  jufl  and  neccffary  confequences 
drawn  fro^i  thofe  foundation  princi])les  which  all 
unite  in.  But,  few  jud  confequences  have  been 
drawn,  and  many  things  faid  by  iitfiitariaus,  of  all 
denominations,  in  full  and  plain  oppofition  to  the 
foundation  principles  which  they  hold. 

After  all  refearches,  I  have  recurred  to  the 
word  of  God  alone.  There  I  find  a  molt  glorious, 
pnd  aftonilhing  fyftcm,  and  exibitions  of  divine 
wifdom,  power  and  love  ;  molt  harmonioully  con- 
rJX^v.t  with  itfelf,  aud  with  all  the   diviiie  atu^j,- 


INTRODUCTION.  xiii 

liatcs,  with  pure  reafon,  and  with  God's  condu£t  ii| 
the  univerfe  ;  and  in  a  mod  blefled  way,  accommo- 
dated and  adapted  to  guilty,  miferable  man,  in  all 
tlie  depth  of  his  entire  h?ipotency  and  guilt  :  A  com- 
plete Savior  undertaking  to  deliver  him  alike  from 
both  ;  and  that  in  fuch  a  merciful  and  glorious 
extent,  that  I  can  in  the  name  of  Chrift,  com- 
mand every  human  creature,  under  heaven,  to 
telieve  in  fuch  a  Savior,  and  promife  him,  09 
the  fimc   authority,   he  fliall  be  fayed  by  him. 

I  can  now  preach  the  gofpel  to  every  crests 
tiire  ;  i.  e.  I  can  tell  every  human  creature  un- 
der heaven.  Good  riews  to  him.  I  can  tell  CTery 
lereature  of  a  Savior  as  complete  to  give  hit/t 
the  qualification,  as  to  make  the  atonement  ;  tQ 
give  repentance  as  well  as  forgivenefs  of  fins, 
alike  engaging  and  enfuring  both,  by  covenant  with 
his  Father,  A  blefled  Savior,  that  hath  made  hi^ 
felvation  fure,  before  loft  finners  ever  thought  any 
thing  about  it  ;  and  that  did  all  the  work  alone 
without  their  doing  any  thing.  That,  by  the  pow- 
er of  his  own  fpirit,  he  fetteth  finners  to  work 
out  their  own  falvation  with  fear  and  trembling  : 
jjot  at  all  to  muke  it  pore  fure,  than  he  hag 
made  it  in  the  covenant  of  redemption,  and  the 
atonement ;  but  only,  to  communicate  the  know- 
ledge, and  comfort  of  it  to  them,  and  to  ap- 
ply the  benefit,  by  working  in  them  a  mora^ 
capacity    to  enjoy  it. 

.     Hence   I    can    bid    them,    in    the    name    of 
thrift,   to   work    out    their    own  falvation    with 


itW  INTRODUCTION. 

fbar  and  trembling  :  for  it  is  God  that  work* 
cth  in  tlicm  both  to  will  and  to  do,  of  his  own 
good  pleufure.  I  can  tell  them  that  the  grace 
of  God,  alone,  brings  falvation  to  their  fight 
and  truft  ;  and  that  this,  in  •  a  way  of  native 
eoripquoicCy  teaches  them  to  deny  ungodlintfs  and 
every  worldly  luft,  and  to  live  foberly,  righte- 
oufly,  and  godly  in  this  prefent  world.  Becaufe 
this  is  God's  way,  and  the  only  fit  way  in  which 
God  brings  them  to  the  final,  heavenly  inherit- 
ance, and  niakes  them  meet  to  be  partakers  of 
it.  Alfo,  becaufj?  it  is  moft  reafonable,  and  an 
exceeding  great  pleafure  and  delight  to  them 
■while  on  the  way  :  And  as  in  all  refpefts  it  is 
moft  agreeable  to  the  natures  God  has  given 
them  ;  to  their  moral  agency  ;  and  to  the  honor 
«f  his  own  name,  to  bring  them  to  the  enjoy- 
ment of  all  the  fure  benefits  of  redeeming  love 
and   grace  in   fuch   a  way. 

On  this  ground,  I  can  aflure  them  that  God 
hath  given  to  us  fallen  nun  eternal  life,  and  this 
life  is  ill  his  Son  ;  and  he  that  believeth  not  this 
record,  whofoevcr  he  be,  hath  made  God  a  liar. 
So  1  can  charge  any  unbeliever  with  the  greateft 
Llame,  for  not  believing  immediately  to  the  fiiving 
of  his  foul,  i.  c.  to  a  fcnfe  and  enjoyment  of 
gofpel  falvation.  And  I  can  pronounce  every 
i^nbelieving  fmner  damned,  i.  e.  moft  juftly  and 
awfully  condemned  while  in  unbelief.  But  on 
the  limitarian  plan,  I  can  charge  no  fmner  with 
any  thing  amifs,  for  not  believing  to  his  own 
falvation   ;    uulcfs    I  firft   kiioW;  th.at  he  is   oiie 


INTRODUCTION.  xv 

that  is  comprehended  in  their  partial  and  much 
limited  covenant  of  redemption  ;  or  one  of  the 
few,  or  the  party,  be  it  more  or  lefs,  for  whofe 
eternal  falvation  Chrift  died. 

The  more  I  have  thought  on  thefe  things, 
the  more  I  am  convinced  of  the  utter  inconfift- 
cncy  of  the  general  preaching  of  proteftant  di- 
vines, on  any  other  ground  than  this.  Chriji  died 
alike  for  all.  And  all  jnanktnd  are  alike  included 
m  the  vioji  glorious  and  merciful  covenant  of  rtU 
demption, 

I  fuppofe,  at  the  fame  time,  that  it  is  not 
txpedient  that  gofpel  preachers  fliould  dwell  much 
on  this  point,  viz.  proving  that  God  will  in- 
deed bring  all  the  fallen  race,  in  his  own  time, 
out  of  their  blindnefs,  guilt,  and  mifery,  to  th6 
knowledge  and  enjoyment  of  falvation  ;  or  that 
Chrift  will  in  his  own  way  and  time,  draw 
all  men  unto  him,  in  the  plaineft  fenfe  of  the 
words.  But  rather  to  dwell  much,  and  mainly, 
on  the  nature  and  charafter  of  God,  and  that 
of  fallen  man,  and  the  way  of  falvation  for  fuc!i 
a  miferabie  race ;  with  all  the  duties,  and  obli- 
gations, hopes,  and  expeftations  refulcing  from 
thefe   thoughts. 

The  great  things  we  want  to  know,  are  wha£ 
God  is;  and  wliat  we  are;  and  how  we  may 
pleafe  God  ;  and  in  what  way  we  may  be  fav- 
ed.  Merely  to  know  how  many,  or  how  fe\T, 
fhall  be  brought  to  glory  is  no  part  of  our 
faving    knowledge.      13ut  ta   know  the   ^xaj    in 


«Yi  INTRODUCTION. 

lieaven,  by  faving  expef-icnce,  is  the  great  thing- 
"Wc  all  need.  This  is  jiift  the  fame  in  my  view 
of  falvation  ;  as  on  that  of  the  proteftant  world 
an  general,  ever  fmce  the  reformation  from  po- 
pery. Ivior  flioiild  I  think  it  expedient  to  pub- 
lifh  the  following  flieets,  at  lead  at  this  time, 
were  it  not  that  1  lind  I  cannot  vindicate  di- 
vine revelation  on  any  other  plan.  I  likewife 
find  many  inquifitive  minds,  deeply  concerned 
about  things  of  eternal  confequence,  prefled  vritli 
the  fame    embarrafluient. 

I  am  well  aware,  that  fuch  an  open  ad- 
vancing ftep  to  pour  light  into  the  minds  of 
men  ;  though  it  is  no  other,  in  the  nature  of 
it,  than  what  has  been  many  times  done,  may, 
as  in  former  times,  in  all  probability,  be  an  oc- 
cafion  of  great  alarms  in  tlie  minds  of  many 
pious,  good  people.  Among  the  reft,  (which  is 
to  me  mod  difagreeable  in  profpecl)  fevcral  of 
my  deareft  and  mod  valuable  friends  and  con- 
nexions will  probably  be  more  wounded  by 
this  publication,  or  at  Icafc  more  aggrieved,  than 
any    other    perfons   on    my    account. 

But  there  is  a  wonderful  force  in  important 
truth,  prelied  home  on  the  human  mind  with  lull 
conviction.  When  liE  who  ruleth  the  fpirits 
t)f  all  men,  is  determined  to  make  it  appear 
to  the  world,  he  always  makes  the  truth  prefs 
fo  hard  on  the  human  mind  as  to  fmd  vent. 
Witnefs  the  cafe  of  El'ihu,  JcrcwiU:,  Paul,  and 
inany  others.  Job,  qa.  Jer.  20.  Acls,  18.  The 
Hioll  of'thofc,  ^-vhoni   God  has  made   iullrumentr; 


I  I^T  t  R  O  D  U  C  T  I  O  N.  xvii 

to  give  additional  light  and  guidance  to  his 
church  and  to  the  world^  have  felt  much  reluctance 
on  the  part  of  human  nature  and  worldly  con- 
fiderations^  from  the  days  of  Mofes  to  the  pre- 
fent  day.  But  almighty  God  always  finds  an 
effeclual  way  to  draw  out  of  their  fouls_,  what- 
ever he  is  pleafed  to  pour  in  with  fpecial  de- 
fign  for  the  benefit  of  mankind.  It  is  doubtlefs 
bv  connexion  and  acquaintance  with  the  people 
of  God^  that  the  gentiles,  in  every  part  of  the 
world,  got  this  idea  of  their  prophets,  fybiis, 
and  augurs,  in  all  ages.  The  celebrated  Roman 
poet,  as  the  learned  will  recoliecl,  paints  tiiis 
thought  moft  beautifully  in  the  caie  of  his  pro- 
phetefs,  in  the  fixth  book  of  his  ^'Eneid.  And  I 
apprehend,  we  may  well  maintain  the  doctrine  of 
fuch  a  forcible  energy  on  the  mind,  in  thefvi 
cafes,  without  giving  any  countenance  to  en- 
thufiafm,  in  the  more  common  acceptation  of  the 
word. 

What  now  appears,  is  a  fmall  part  of  a  sys- 
tem of  DIVINITY,  which  the  author  has  been 
meditating  more  than  twenty  years.  A  critical 
view  of  the  religion  of  the  covenant  people  of 
God,  in  every  age,  and  in  every  part  of  ths 
world,  where  divine  revelation  has  been  em- 
braced ;  and  alfo  of  tlie  mythology  of  all  the 
nations  of  the  earth  that  have  not  been  fav- 
ored with  the  facred  oracles,  fell  naturally  ia 
the  way  of  his  contemplations,  as  he  was  pro- 
ceeding on  a  very  extenfive  fcale.  What  he  un- 
C 


xvlii  INTRODUCTION. 

dertook  was  with  no  other  view,  than  for  hi? 
own  improvement  ;  as  he  has  ever  found  the 
life  of  the  pen  of  very  fpecial  fervice  to  his  own 
mind. 

Innumerable    criticifms    on     the    orimnal    lan- 

o 

gnages  in  which  the  facred  oracles  were  firft  writ- 
ten, are  left  out  in  this  publication.  Becaufe  our 
Englifh  bible  is  fo  well  done,  in  the  laft  tranfla- 
tion,  that  there  is  not  one  verfe,  or  fentence  in 
it,  that  will  mifgaidc  any  common,  Englifli  reader, 
in  any  nuaerial  thought.  And  becaufe,  on  the 
contrary,  the  author  did,  and  does  lUU  fuppofe, 
that  fuch  a  number  of  criticifms,  as  he  found  his 
own  thoughts  naturally  led  into,  would,  if  in- 
fertcd,  much  bewilder  the  minds  of  mod  of  his 
readers.  And  laflly,  this  would  nnich  fwell  the 
volume,  and  cmbarrafs  any  printer  in  this  coun- 
try, for  want  of  proper  types,    and  practice. 

The  folloNving  treatise  is  not  divided"  into 
chapters  and  feclions  according  to  the  more  com- 
nion  way  in-  later  times  ;  but  is  on  the  plan  of  the 
more  ancient  compofitions.  Moreover,  the  rea- 
der will  find  in  many  places,  that  a  particular 
thought,  or  argument,  is  taken  up  and  purfued 
TiS  fur  as  the  prcfcnt  coanetilion  retjuircd  ;  then 
laid  afide  for  ths  prefent,  and  rtfumed  again, 
in  anollier  connection,  and  enlarged  upon  in  fe- 
paratc  pai-ts  of  the  voluuie,  wllh  dilHncl  views, 
and  in  vai-ious  connections.  This  is  no  more  re- 
petitious^ than  if  each  thought,  or  argumen!: 
hv'.d   becii   wholly    finiflicsi    in   one    place    by   it- 


INTRODUCTION.  xix 

felf.  This  method,  was  cholen  becaufe  the 
author's  defire  was  to  help  the  reader,  as  much 
as  pofiible,  to  carry  along  in  his  mind  to  the 
end  of  the  whole,  every  material  idea,  without 
the    lofs   of  any. 

The  author  is  quite  beyond  a  doubt,  in  his 
own  mind,  with  regard  to  the  folid  truth  of  his 
leading  principles  and  arguments  ;  though  he 
fuppofes  that  inaccuracies  may  be  difcerned  by 
the  more  critical  part  of  his  readers.  With 
refpetl  to  the  due  ihne  of  advancing  this  flep 
forward,  and  fo  explicitly  pouring  in  this  ad- 
ditional   light,   iie  is  not   fo  pofitive. 

There  are,  however,  fcveral  confiderations 
that  have  weight  in  my  mind,  to  make  the  pub- 
lication without  further  delay  ;  fuch  as  thefe. 
I  have  fpent  more  than  twenty  years  in  the  mod 
careful  reading  and  attention  to  every  thing 
relating  to  this  fubjeft  ;  and,  I  think,  with  a. 
fingle  eye,  and  ardent  delire  to  know  the  truth, 
and  to  avoid  all  falfe  rcafoning,  and  everv 
groundlefs  conclufion.  7  havi  no  inicrefl  but  in 
the  truth.  I  am  in  the  fame  predicament,  v>  ith 
regard  to  the  due  thve  of  publication,  that  all 
men  fince  the  days  of  infpiration  have  been. 
Any  author  may  misjudge,  after  his  great  ell  poffi- 
ble  exercife  of  judgment  in  the  niattcr.  Some 
have  done  it,  as  the  great  and  learned  U:;fs, 
who  was  one  century  before  the  due  tih-jc,  in 
attempting  to  pour  in  a  flood  of  light  upon  the 
world.     He  oiicrcd  nothing  to  the  public  but  w-liat 


acr.  INTRODUCTION. 

vras  advciiiced  In  the  next  century  by  Lifther^  Cdhiiij, 
and  others  with  glorious  fuccefs.  I  confidcr 
that  if  all  ftudents  v/ill  refrain  publication,  in 
advancement  of  light  and  knowledge,  until  they 
are  ijuite  certain  the  mod:  proper  time  is  come  ; 
every  thing  of  this  kind  muft  be  at  an  end. 
Alfo  that  when  God's  own  time  is  come,  for 
new  acqnifitions  of  knowledge,  even  then,  it 
is  his  wife  and  holy  pleafure,  that  truth  fliould 
beat  its  way  through  very  confiderable  oppofi- 
tion,  and  that  the  leaders  in  it  fliould  meet 
^ith  little  thanks,  and  no  comfortable  reward;, 
from    the  world   in    o-eneral. 

JBefidcs  all  this,  I  regard  the  marvellous  hand 
of  divine  providence,  fince  my  own  day  of  ob- 
fervation,  as  leading  into  new  acquifitions  of 
every  kind  more  rapidly  than  in  any  former 
period  of  time.  A  fpirit  of  cv.quiry,  of  light 
and  liheityy  does  M'onderfully  incrcaie.  And  it 
hath  been  my  ilcadfaft  opinion,  with  the  vene- 
rable Edwards  and  others,  who,  as  I  apprehend, 
ha\  e  written  beft  on  the  prophecies,  relating  to 
the  latter  day  glory,  that  the  glorious  millen- 
nium is  now  dawning,  and  hath  been  ever  fince 
the  reformation  from  popery  ;  and  that  when 
fix  thoufand  years  from  the  creation  of  the 
>vorld  are  compleated,  the  fun  will  fairly  arlfe, 
even  tl-.e  fun  of  righteoufncfs  in  all  his  divine 
glory.  That  time  now  draws  near.  The  fecond 
or  third  generation  from  us  may,  {i»mc  of  them, 
behold    th»t   blcilcd  day. 


INTRODUCTION.  xxi 

I  am  further  fully  perfuaded,  that  the  glo- 
rious and  univerfal  revival,  and  power  of  true 
reUo-ion  in  that  day,  will  not  be  brought  on  fo 
muci  by  the  awful  thundcrings  of  divine  wrath, 
and  threatnings  of  hell  and  damnation,  as  by 
leading  the  blind  fearful  minds  and  guilty  fouls 
of  men  to  fee  and  know  the  true  charafter  of 
God,  and  the  Savior.  When  the  world  fhall 
know  the  living  and  true  God  and  Jefus  Chnft 
whom  he  hath  fent  ;  then  a  fenfe  and  enjoy- 
ment of  life  eternal  will  abound,  and  the  cords 
of  love  will  effeaually  draw  dead  fmners  to 
holinefs    and   virtue. 

The    reader     may    naturally     expeft    that    I 
fhould   take  notice  of    feveral    writers    of    late, 
and   fome   former   writers,   on   the   fubjeft  of  the 
univerfal    redempfmi     and  final   fahatwn     of    the 
human  kind  ;  both  in    fnpport   of    the  fentiment, 
and  in  oppofition  thereto.     I  fuppofe  I  havo  read 
them   all,   from   the   great     Augujlvie     (who    ad-^ 
vanced    the  foundation    argmnents   in    fupport   ot 
this    doftrine,     with    greater    ftrength  of   mind, 
than   any   have  done  fince)     down    to     the    pre- 
fent  day.       Several  learned  men  have  written   oa 
the   fubjea,    in   Europe   and   America  ;    fome   on 
'   one   fide  of  the   ci^ieltion  and  fome  on  the   other. 
I  have   purpofcly  omitted  any  particular  remark, 
on   either  :    principally  becaufe  it   appears  to  me, 
that    none  of  them   ever   fufficiently  attended   to 
the   fabjeft  to   write  with    full    pertinency    upon 
it      Though,    at  the   f^me  time,   the   author  rc^ 


KxSl  INTRODUCTION. 

gards  them  as  much  greater  and  better  men 
than  hhnfelf^  and  would  think  himfelf  honored 
to  fet  at  their  feet,  to  receive  inftruclion  in  any 
matters   they   have  fulij/    attended  to. 

The  leading  thoughts,  on  which  the  fol- 
lowing TREATISE  is  built,  may  be  divided  into 
the  following  particulars.  The  attributes  of  God. 
Jiis  own  fixed  eternal  furpofcs.  His  covenant  of 
redemption  ivith  the  Son  of  his  love.  The  full 
/iiid  proper  contrajl  between  the  firfly  and  fccond 
foedcral  head  of  mankind.  The  doflrine  of  a  true 
ar.d  proper  imputation  of  guilt  and  right eoufnefs. 
The  co-extenfive  offices  of  Chrifly  as  prophet,  priefl, 
*ind  king.  The  jufi  defcrt  of  fin.  The  voice  of 
Ccd's  holy  la-Wy  and  that  of  the  gofpely  founding 
throughout  the  'iohcle  of  divine  revelation.  The  law 
wholly  fatisfied  in  Chrift.  The  gospel  announcing 
thcfe  GLAD  TIDINGS.  The  nature  and  office  of 
regenerationy  faving  faithy  and  repentance  unto 
life.  The  indifpenfible  neceffity  of  internal  hoUnefs, 
The  awful  datnnation  of  all  while  unregeuerate. 
The  only  wayy  in  which  Cod  will  fave  finners, 
and  the  infinite  reafonablencfs  of  it.  The  great 
power  of  a  real  acquaintance  with  the  falvation  oj 
Cod,  to  move  the  heart  to  all  holinefs  and  virtue  ; 
and  to  regulate  the  whole  life.  The  abfoiute,  and 
everlafiing  dependance  of  all  the  human  race  on 
him  that  made  thfin.  And  the  everlajling  glory 
that  will  redound  to    Cod  alone,   Fathery  Son,   and 

Holy   Chofiy  in   this  great  falvation. 

» 
The  above  are  the  principal,  leading  thoughts, 


INTRODUCTION.  xxili 

illuftrated  by  a  variety  of  arguments ;  Tvhich  are 
indeed  but  a  very  fmall  part  of  all  thofe  that 
might  have  been  adduced,  with  equal  force, 
from   the  nature   of  God  and  from  his  word. 

The  author  has  one  requeft  to  make  to  all 
that  may  fee,  or  hear  of  this  book.  He  ailiS 
that  none  would  either  approve  or  ct7ifitre  it, 
until  after  a  careful  reading.  And  that  ail,  who 
may  have  read  it  with  attention,  and  then  fpeak 
freely  their  own  opinion  concerning  it,  as  every 
one  in  that  cafe  has  good  right  to  do,  would 
alfo  communicate  this  humble  requeft  from  the 
author,  to  all  fuch  as  have  knowledge  of  it 
only  by  report.  This  is  a  juft  claim,  which 
every  man  has  on  his  fellow-men ;  and  which  every 
humane,  candid  mind  will  readily  grant.  The 
author  is  the  more  emboldened  to  make  it,  as 
he  never  could  endure  to  violate  the  fame  prin- 
ciple himfelf,  with  regard  to  any  writings  he 
has  ever  feen  or  heard  of.  Having  intimated  thefe 
things  as  introduftory,  the  reader  is  now  led  to 
a  direct  and  immediate  conlideration  of  the  fubjedt. 


TREATISE 


O    N 


UNIVEPvSAL  SALVATION* 


^  I  s 

X  HE  facred  fcriptures,  or  thfe  tv:0 
teflaments,  are  certainly  the  very  di6late5 
of  God  to  men,  on  the  moft  intereflin^ 
matters.  God  hath  fpoken  as  became  him- 
felf  to  fpeak,  things  mofl  irtiportant  to  the 
human  kind  ;  and  things  in  the  moft  per- 
fe6l  confiftericy,  through  the  whole  of  di- 
vine revelation.  The  great  defign  of  it 
is,  that  the  divine  Being  and  chara6ter  may 
be  manifefted,  in  the  cleareft  pofTible  man- 
ner, for  the  difplay  of  his  own  glory  ;  and 
mankind  guided  thereby  to  the  true  end  of 
their  exiftence,  even  the  knowledge  and 
enjoyment  of  God  the  fupreme  and  con- 
fummate  good.  The  duty  and  happinefs 
of  man  are  infeparably  united  in  the  iacred 
oracles. 

It  is  of  the   utmofl  importance   to  the 
D 


o6  TREATISE       ON 

comfort  of  man,  to  have  his  mind  open, 
and  unbialTcd  with  regard  to  the  truth, 
heartily  cn^^aged  to  find  the  very  truth, 
and  embrace  it  with  fupreme  love,  for  its 
own  fake.  This  is  "  a  good  and  honeft 
hearL"  This  is  "  reccivin^:;  tnith  in  the 
love  of  it."  Alas  ;  how  hard  an  attainment 
lor  man  in  his  prefent  ftate  ! 

Now  anv  man  that  can  read  the  word  of 
God  with  open  candor,  will  fee,  that  there 
are  two  capital  points  of  infti"u6lion  run- 
ning throujih  the  whole  of  it,  as  thini^s  to- 
be  believed  ;  and  that  every  where  virtue, 
or  holinefs  of  heart  and  life  is  enjoined  up- 
on us,  as  matter  of  praftice,  enforced  with 
the  flrongcfl  reafons  and  motives. 

The  two  great  doftrines  We  are  taught  to 
believe,  are,  FirJ},  What  rt  is  juft  and 
right  for  God  to  do  wMth  us,  confidcred  in 
our  own  perfonal  charaftcr,  and  defert. 
This  I  fhall  call  the  pure  voice  of  juft  ice  to 
man,  without  regard  to  an  atonement,  or  a 
mediator.  Secondly,  What  God  will  in  faH 
do  with  mankind,  as  united  to  a  mediator, 
;md  one  with  him  by  divine  conftitution,  in 
a  fftderal  fcnfc  :  Or  how,  in  vqyj  deed. 
(*T0d  hath  promifed  to  deal  with  man.  in 
that  union  with  the  fecond  Adam  :  What 
Jiis  condition  flinll  certainly  be,  in  this  life, 
and  the  life  to  come.  This  I  call  pure  gol- 
pel  ;  or  tidings  from  God,  which  never 
could  liave  been  knbwn  but  by  his  own  re- 
velation. • 

It  will  alfo  appear  that  ♦h'fe  two  capital 
points  are,  throughout  the  whole  bible,  kept 


UNIVERSAL     S  A  L  -V  A  T  I  O  N. 


27 


in  conftant  view,  running  fide  by  fide,  in. 
open  fight,  from  the  beginning  to  the  cloie 
of  the  I'acred  oracles.  Thefe  points  <':rc 
very  different  from  each  other,  yea  direftly 
.oppofite,  except  only  as  harmonizing  in 
Chrift,  which  is  the  mod  wonderful  myftery 
of  the  gofpel,  and  the  grand  diflinguilliing 
doctrine  of  divine  revelation. 

Take  a  few  inftances  of  this  dire6l  oppo- 
fition  of  fentircent,  if  literally  underftood, 
in  an  immediate  and  dire£l  import,  without 
any  regard  to  a  mediator,  an  atonement,  or 
a  foederal  conftitution. — "  In  the  day  thou 
eateft  thereof  thou  Tnalt  furely  die."  ''  And 
all  the  days  that  Adam  lived  were  nine 
hundred  and  thirty  years."  "  Evpry  man 
fliall  die  for  his  own  fins."  "Chrift  died  for 
our  fins  according  to  the  liciiptures."  '•  God 
will  by  no  means  clear  the  guilty."  "  I, 
even  I  am  he  that  blotteth  out  your  fins, 
for  mine  own  lake."  The  reader  that  is 
well  acquainted  with  the  book  of  divine  re- 
velation, will  think  of  thouiands  of  plain 
aifertions,  as  much  to  the  purpofc  as  thefe  ; 
and  every  fair  reaioner  will  own  that  words 
and  ideas  cannot  be  let  in  more  full  oppofi- 
tion,  if  taken  in  one  and  the  fame,  plain, 
immediate,  literal  fenie.  Yet  we  find  not 
the  lead  difficulty  in  reconciling  all  thefe 
with  each  other,  and  with  the  truth,  when 
we  bring  them  into  one  proper  anaioo^v  : 
We  eafily  fee  one  harmonious,  peife6lly  con- 
fiftent  icheme,  running  through  the  whole. 

But,  it  will  abundantly  appear  in  the 
fequel,  that  ^ve  mult  keep  our  ear  open  tQ 


/ 


0%;  TREATISE      OW 

the  voice  of  pure  juftice  to  man,  as  he  dc- 
ferves  out  of  Chrift  ;  alfo  to  the  voice  an- 
nouncing what  fhall  in  very  deed,  through 
infinite  grace,  take  place  with  refpecl  to 
man  in  Chrift  :  Or  it  will  be  wholly  in  vain 
for  all  the  wit,  and  art  in  the  world,  to  make 
*ny  thing  better  of  the  holy  fcriptures,  than 
a  long,  iolemn,  feries  of  the  moft  palpable 
contraditlions.  I  have,  with  the  utmoft 
caution,  and  deepeft  attention,  long  confult- 
ed  the  facred  oracles ;  and,  perhaps,  all  of 
effential  confequence,  that  has  been  written 
on  them,  lince  the  chriftian  jcra,  in  various 
languages  ;  and  I  freely  confefs  that,  with- 
out the  clue,  jufl  named,  I  mufl  fet  down 
;n  dciim  :  But,  with  it,  the  whole  book  of 
God,  hovjtrue  /  how  beautiful  !  how  glorious  ! 

The  whole  word  of  God,  centers  in 
Chrift,  and  is  fealed  in  his  blood  ;  the  law, 
and  gofpel,  otherwife  oppofitc,  are  brought 
into  pcrFeft  urjion  ;  righteouincfs  and  peace 
embrace  each  other;  and  thi^  difplay  ftiines, 
in  perpetual  and  glorious  fymmctry,  through 
the  old  and  new   te{tan;ents. 

But  no^v,  to  refume    the    cat)ital    ar^u- 

i.  O 

ment  already   alluded  to. 

We  begin  with  the  lirft  threatening  ever 
denounced  againft  man,  on  condition  of 
his  rebellion,  Gen.  ii.  "  In  the  day  that 
thou  eateft  thereof,  thou  ftialt  furely  die/' 
I  believe  the  more  common  conilru£l:ion  of 
thi.s  com][nination,  by  proteftant  divines,  is 
right,  viz.  that  total  death,  tciTiporal  and 
fpiritual,  was  to  take  place  on  all  human 
nature,  on  that  very  day ;  and  eternal  death 


UNIVERSAL    SALVATION.  jq 

then  begin,  and  be  confirmed  and  made  fure 
to  all  human  nature,  without  the  leaft  in- 
timation of  remedy  or  relief,  to  endlefs  du- 
ration. I  fully  believe  this  conftru6lion  is 
juft,  and  abundantly  fupported  in  the  holy 
fcriptures. 

However,  as  I  am  acquainted  with  many 
learned,  and  ingenious  criticifms  on  the 
words,  needlefs  here  to  remark  upon,  I  will 
take  a  conftruftion  in  which  all  agree  as 
far  as  it  extends  ;  and  which  will  anfwer 
what  I  am  now  aiming  at,  as  well  as  that 
which  is  more  agreeable  to  my  own  mind. 
It  is  certainly  true,  as  far  as  it  goes;  though 
I  fuppofe  it  does  not  contain  the  whole 
truth.  "  In  the  day  thou  eateft  thereof,  thou 
ihalt  furely  die."  Let  the  fenfe  be  allowed 
as  in  the  paraphrafe  :  viz.  "  In  the  day  thou 
eateft  of  the  forbidden  fruit,  thou  ihalt  be- 
come mortal,  even  thou  Adam,  and  all 
human  nature  now  in  thee.  Thy  foul  alfo, 
ihall  fuftain  great  damage  and  unhappinefs, 
that  is,  fpiritual  death,  in  fome  awful  de- 
gree, without  the  leaft  ground  of  hope  that 
the  cafe  (hall  ever  become  any  better  with 
thee,  (with  the  human  kind,)  to  endlefs  du« 
ration.  Be  alfured  of  no  felicity  for  thee  ; 
nothing  better  than  forrow  and  woe ;  or, 
at  the  utmoft,  no  greater  relief  than  ex- 
tinftion  of  being.'"  1  grant  this  explanation 
of  the  v/ords,  at  prefent,  for  two  reaions  ; 
the  one  is,  it  is  certainly  true  as  far  as  ic 
extends  ;  though  it  by  no  means  compre- 
hends the  whole  :  And  the  other  is,  becaufe 
all  that  regard  tjie  y^prd  of  God,  will   ac- 


A^  TREATISE      ON 

quiefcc  in  it  thus  far,  while  moll  will  carry 
it  much  further.  It  will  plainly  appear, 
that  whether  this,  or  the  more  common  idea 
be  taken  from  the  words,  it  will  have  one 
and  the  fame  alpcft,  in  lupport  of  the  fol- 
lowing argument :  Inalnmch  as  iliert  can 
be  nothing  plainer  than  that  the  threatening 
never  did  fully  take  place,  on  mere  man.  in 
his  own  perlon,  and  never  will  ;  and  that 
God  never  defigned  it  as  the  voice  of  certain 
jaE,  on  mere  m^in  ;  but  as  the  yoice  of 
pure  jufticjc   iilonc. 

I  HOPE,  that  I  cannot  be  mifunderflood 
in  the  ^xfe  of  thclc  phrafes,  "  the  voice  of 
jujlice,"  and  '' the  voice  of  fact  ;"  or,  "  Ian- 
gnage  of  law,  and  language  of  gofpel,"  with 
Tcfpecl  to  man  :  Or,  "  what  ought  in  jufticc 
■to  be  done,  and  ivhat,  in  God's  fovereign  mercy, 
harmonizing  with  jvflice,fhall  be  done."  I  can 
think  of  no  terms  more  accurate,  and  I  find 
the  diftinftion  frequent  amony;  civilians  and 
divines,  viz.  "  De  jure,  and  de  faclo,"  which 
diflin(?lion  has  been  tound  nccelfary  in  many 
cafes  ;  and  i;;,  as  will  appear  Lhroughuut  the 
whole  of  this  elfay,  quite  eilential  to  a 
right  underllanding  of  divine  revelation,  or 
even  maintaining  it  with  any  polliblc  con- 
fill  en  cy. 

Now  if  any  will  fay,  that  the  threaten! n.^ 
did  take  place  on  the  day  of  the  rebellion, 
in  full,  according  to  the  plain  fenfe  in  which 
God  made  Adam  to  underftaiid  him,  when 
he  uttered  the  words ;  or  agreeable  to  pure 
jullice  in  the  law  alone,  or  ever  will  take 
place,  on  mere  mankind  perfonally,  or  jull 


tJ  N I  V  E  RSAL     SALVATION. 


5i 


is  Adam  cxpecled  ;  their  fninds  are,  at  pre- 
fer) t.  not  in  a  condition  to  be  reafoned  with. 
God  had  a  moft  glorious  and  merciful  re- 
fervc  in  his  own  mind,  on  the  preconcerted 
plan  of  eternal,  redeeming  wifdom  and 
k)ve.  which  he  did  not  communicate  to 
man  when  he  placed  him  under  his  holy 
law  :  and  which  he  did  beoin  to  intimate 
**  in  the  cool  of  the  day/'  at  the  very  time 
when  Adam  expected  the  full  threatening 
would  have  taken  place.  There  was  no 
other  poJGTible  way  for  God  to  have  fuf- 
pended  the  immediate  execution  of  it,  con- 
fiftent  with  his  own  moft  holy  nature  and 
character.  He  had  provided  a  way,  in 
which  all  he  had  faid,  might  and  certainly 
would  be  verified  on  man  in  a  vicar,  3.  fub~ 
Jiitutr,  a  Jecond  Adam,  or  covenant  head,  in 
dvx  time  to  be  dignified  by  perfonal  union 
with  the  eternal  Logo:;,  or  Word.  That, 
on  him.  the  whole  weight  of  the  curfe 
&ould  fall,  vindicating  the  truth  of  Deitv 
in  threatening,  though  never  executed  on 
mere  man  as  Adam  expecled,  and  as  the 
plain  voice  of  jujlice  denounced  ;  which  A- 
dam  then  thought  was  infeparable  from  the 
voice  of  fact  ;  having  not  the  leafl  intima- 
tion, when  he  was  placed  under  the  holy 
law.  that  there  could  ever  be  any  feparation 
of  pure  jufice,  from  very  fact,  with  regard  to 
man  :  Nor  would  any  man,  or  any  angel 
ever  have  thought  of  fuch  a  diftinclion ;  or 
any  poffible  way  to  make  it,  confiftent  with 
the  immutable  truth  of  God,  if  God  him-- 
fclf  had  not  contrived  and  revealed  it.  Here 


/ 


4>i  TREATISE      ON 

we  have  the  two  grand  pillars  of  divine 
revelation.  God  dilplayed  in  an  abfohite 
chara^ltr,  withoiit  any  intimation  of  a  me- 
diator ;  this  is  moral  law  and  all-glorious. 
And  God  difplayed  to  man  in  a  mediator  .:; 
this  is  gofpcl,  pure  gojpd,  and  exceedeth 
in   glory. 

In  a  right  underftanding  of  thefe  grand 
points,  we  are  led  into  a  harmonious,  and 
confident  view  of  the  whole  v.^ord  of  God. 
We  find  the  law  and  the  gofpel  difplayed 
fide  by  fide,  through  the  whole.  The  law 
every  where  founds  with  awful  terror  in  ac- 
cents of  pure  juftice,  towards  man,  without 
a  Savior.  The  gofpel  is  all  mere  news,  and 
good  news,  glad  tidings,  through  a  medi- 
ator, which  man  would  never  have  heard  or 
thought  of,  if  God  had  not  made  the  pro- 
clamation. The  moral  law  every  where 
fpeaks  to  man  in  his  own  perfonal  charafter; 
the  gofpel  in  that  of  the  Mefliah.  The  law 
tells  what  man  in  juflice  delencs,  in  his 
own  perfonal  charafter ;  the  golpel,  what 
the  Son  of  man,  the  Son  of  God  defeh-es, 
and  that  he  is  by  divine  conftitution  "  a 
covenant  for  the  people,  and  God's  falvation 
to  the  ends  ol  the  earth ;"  and  that  the  head 
of  every  riiaii  is  Chrift.  This  intimation  be- 
gan on  the  day  of  the  rebellion,  and  at  that 
time  was  but  dark,  and  for  wife  reafonSi 
which  will  appear  in  the  fequcl. 

The  divine  law  enjoining  perfeft  obe- 
dience, on  pain  of  cndlefs  miicry,  runs 
through  the  whole  of  divine  revelation  from 
beginning  to  end  ;  and  fo  docs  the  gofpel, 


UNIVERSAL     SALVATION.  gg 

exhibiting  a  falvation  fully  tantamount, 
there  is  as  much  of  the  gofpel  in  the  old 
teftament  as  in  the  new  ;  and  as  much  of 
the  law  in  the  new  teftament  as  in  the  old. 
The  latter  difpenfation  hath  the  whole  fub- 
ftance  of  the  former,  and  nothing  fOr  the 
matter  of  it  ne\^  :  The  former  hath,  in  like 
manner,  the  whole  of  the  latter,  and  nothing 
for  fubftance  has  ever  been  done  away,  or 
ever  will  be,  until  the  myftery  of  God  Ihall 
be  finiftied.  The  new  teftament  is  Only  a 
new   edition   of  the  old,  in  much  greater 

clearnefs.  ^ 

Four  things  are  obvious  in  the  grand 
ilefign  of  divine  revelation,  viz.  To  mam- 
feft,  and  hold  clearly  in  our  view  the  ab- 
folute  and  reaoral  charaaer  of  God.  The 
charaaer  of  fallen  man.  His  duty.  And 
God's  eternal,  fixed  and  gracious  purpofe 
concerning  him,  through  the  whole  of  his 
interminable  exiftence.  the  three  former 
of  thefe  pertain  to  the  law  of  God  ;  the 
laft  to  the  gofpel  ;  and  is  all  pure  gofpel, 
or  good   news. 

In  the  law  we  fee  God's  all-glorious, 
and  infinitely  perfeft  charafter  as  law  giver  ; 
as  alfo  the  infinitely  hateful,  and  moft  abo- 
minable moral  character  of  fallen  man  ;  and 
the  reafonable  duty  of  man  to  be  wholly 
conformed  to  the  moral  image  of  God,  and 
keep  his  whole  law,  without  any  deficiency  ; 
and  what  he  deferves,  and  what  the  voicg 
of  iuftice  is  concerning  him,  if  he  is  found 
wanting  in  the  leaft.  ''  Curfed  is  every  one 
E 


34  TREATISE'     ON 

thfjt  continucth  not  in  all  things  written  irt 
the  book  of  the  law  to  do  them,"  is  the  in-- 
variable  fentencC  of  the  law  every  where. 

Now  this  manifellation  of  God,  and  of 
mans  duty,  and  his  guilt,  runs  through  the 
whole  bible,  old  and  new  teflament;  jufl  as 
much  in  the  one  as  in  the  other  ;  but  much 
more  conipicuous,  for  the  vmnner  of  difco- 
vtry\  in  the  latter. 

Oi  the  other  hand,   the  gofpel  begins  \vk 
the  third  chapter  of  divine  revelation,   (as 
the    law   does   in    the    fecond.)     and     runs- 
through    all    the    old    teflament,    in    types-, 
figures,  prophecies,  &c.     The  gofpel  is  all 
mtre  nefos,  and  good  news  ;  and  it  tells  what 
man    never   would  have  thought   of,  if  he 
had  not  been    told  it  ;   nor  believed,  when? 
told    of  it,  had  it  not  come  with   fufficicnt 
authority.     The  gofpel  is  pure,  tidings*  ;  and 
more,  it  is  good  tidings.f     Whatever  is   law, 
in  any  part   of  facred  wrirt,   is   founded  on 
the  ri-itiire  and  charader  of  God,    adapted 
to  man's   nature,  and  his  relation   to   (iod. 
Whatever  is  gofpel,  in  any  part  of  ll>e  bible, 
is  founded  wlioljy  on  |cfus-  Chrlfl.  his  cha- 
ra61er  and  olfices,  and  adapted  to  the   con- 
dition of  man,    in   all  kis  guilt   nyid  viifcrv, 
and  in  ail  his  defpevnte  iuipniency. 

It  has  pleafed  iithnite  wiluom,  always 
to  make  out  his  promifes-  to  mankind  in  a 
covenant  way,  or  under  a  focderal  head, 
or  repre feur ativc. 

Thus  it  was  in  the  firfl;  man,  and  thus  in 


#  > 


AyfeXt'oi,  J  E'vufye  X;o». 


UNIVERSAL     SALVATION. 


35 


his  contraftcd  anti-type  jefus  Chrifl,  as  is 
nrtoft  evident  from  Rom.  chap.  5,  and  many 
other  parts  of  facred  fcripture.  Thus  it 
was  in  Noah,  Gen.  chap.  9,  and  with  /Abra- 
ham, Gen.  17.  And  with  David  as  a  type 
of  Chrift,  Pfal.  89.  Never,  fince  the  fall, 
can  any  individual  take  hold  of  any  promife 
of  fpiritual  good,  but  in  a  foederal  way  ; 
and  certainly  the  grand  curfe  including  in 
it  virtually  all  other  c-urfes,  came  in  this 
way  :  As  the  reader  will  fee  to  full  demon- 
ftation   in  its  proper  place. 

It   has    been  obferved  before,  that  Gad 
keeps  up   the   language    of  juftice   towards 
man  in  his  awful  guilt.      He  keeps  the  voice 
of  llritl;  juftice  founding  in  his  ears,  through 
the-  whole   book  of  divine    revelation,    and 
that,  no  doubt,  that  man  may  know  and  feel 
what  he  is,   and  have  an  heart  to  receive  tlie 
voice  of  grace,  as  grace  ;   or  feeling  himfelf 
infinitely  vile,  may  bid  a  becoming  welcome 
to  mere,   fovcreign  mercy.      The  law  fpeaks 
in    righteoninefs  ;    every  where   denounces 
what  is   ]i(Jl  and   gqual   towards    man.       It 
thunders  aloud  the  true  defertof  man.     But 
it   fpeaks  not  what   fhall  in  fact  take  place 
on  man,  and  his  iurety  both  ;    or  on  man  at 
all,   in   faith   and    union    with    Chrift  ;    or 
any  othcrwii'e  than  in  his  furety  ;   any  more 
than  the  original  cui'fe  did.  in  the  garden 
of  Eden,  which  was   noticed  before.       Yet 
it  is  raanifeft,  that  the  wifdom  of  God  faw 
fit,  for  a  time,  to  leave  man  in  fuch  igno- 
rance and  darknets  of  m.ind,  that  he  fliould 
iliiftake  that  which  was  fpokcn  only  as  the 


55  TREATISE       ON 

voice  of  jujlice,  for  a  declaration  of  very  faB^ 
which  fhould  inevitably  come  upon  himfelf. 
Man  mofl  naturally  fell  into  this  mifundcr- 
flanding,  from  the  inward  fcnie  of  horrible 
guilt,  in  his  own  foul,  and  fo  was  exercifed 
with  great  torment,  in  a  way  of  fervile  fear. 
Great  fenfe  of  guilt  will  make  an  objeft  of 
fear  which  hath  no  other  exiftence  ;  "  the 
wicked  fear  where  no  fear  is." 

It  is  not  for  man  to  account  for  all  the 
reafons  of  the  divine  condu£l,  though  it  is 
■well  for  us,  with  humble  adoration,  to  go 
as  far  in  this  way  as  we  can.  It  is  a  certain 
faft,  however,  that  God  hath  chofen  to  give 
light  and  comfort  to  miferable,  blind  fm- 
ners  of  mankind,  by  flow  degrees. 

There  was  fome  light,  fome  comfort, 
derived  to  our  firft  parents  from  what  they 
heard  God  fay  to  the  ferpent,  relative  to  the 
oppofite  feed,  and  the  vidlory  announced. 
The  law,  and  the  gofpel  were  both  promul- 
gated in  paradife.  The  voice  of  law  then 
founded  much  the  loudeft  ;  but  it  has  been 
the  manifefl  will  of  heaven,  that  the  found 
of  the  gofpel  Ihould  gradually  gain  upon 
that  of  the  law,  from  that  day  to  the  finifh- 
ing  of  the  myftcry  of  God. 

By  the  inftiturion  and  import  of  facri- 
fices  in  paradife,  and  cloathing  the  naked, 
fhameful,  pair  in  their  fkins  ;  and  by  the  la- 
crificcs  continued  down  to  the  flood  j  and 
by  the  preaching  of  Enoch  and  Noah  ;  and 
by  oral  inftrutlions,  <!i:c.  the  light  and  com- 
fort of  divine  grace  had  lome  gradual  in- 
crcafe,    while    the   law,  as    we  know,    iliU 


UNIVERSAL    SALVATION.  nj 

founded  very  terrible.  See  the  epiftle  of 
Jude. 

By  the  type  of  the  ark  ;  the  falvatiou 
of  the  church  therein  ;  the  covenant  made 
with  all  mankind  in  Noah  ;  and  by  the 
Tainbow  as  a  token  fcaling  the  whole,  the 
good  report  was  confiderably  louder  and 
clearer  than  ever  before. 

In  the  covenant  made  with  Abraham, 
the  light  of  the  gofpei  increafed.  For  all, 
of  this  nature,  was  very  gofpei  from  the  firft  ; 
in  nature  the  fame  with  that  preached  atter 
the  defcent  of  the  Holy  Ghoft  at  pentecoft, 
only  much  more  obfcure,  in  manner  and  de^ 
^ree,  God's  promife  of  a  fon  to  that  patri- 
arch, to  be  given  in  fuch  a  wonderful  way ; 
and  of  the  church,  a  numerous  feed,  through 
him  ;  the  promife  of  the  land  of  Canaan, 
Sec,  all  gave  further  iuftruftion,  with  re- 
gard to  that  mod  interefting  concern  of  man, 
the  redemption  and  falvation  of  the  guilty 
foul. 

At  the  giving  of  the  law  on  mount  Sinai, 
and  the  inftitution  of  ail  the  i;ites  and  facri- 
fices  of  the  mofaic  ceconomy,  ..both  law  a^nd 
gofpei  were  made  much  plainer  than  before  ; 
the  mora.1  law,  or  ten  commandments,  to 
enlighten  and  awaken  God's  people,  teach 
them  their  duty,  convince  them  of  their 
awful  deficiency,  the  juflice  of  their  con- 
demnation, and  their  utter  impotency  and 
abfolute  dependance  on  God  :  And  the  ce- 
remonial law,  all  the  ntuals,  facrifices,  types 
and  fh^dows,  pointing  to  Chrift,  the  great 
ianti-type,  "the  end  of  the  law  for  righteouf- 


ftg  TREATISEON 

nels,  to  every  one  that  believeth/'  This 
exhibited  the  golpel.  or  doftrine  of  atones 
merit  and  free  grace,  with  incrcaling  perlpi- 
cuity  ;  and  is  well  called  "  a  Ichooi-mafler 
to  bring  us  to  Chrift." 

From  this  time  down  to  the  fulnefs  of 
time,  in  which  Chrift  came,  God  fent  amonn 
his  people  a  great  number  of  prophets, 
every  one  of  whom  caft  fome  light  on  the 
law,  and  gave  fome  further  knowledge  of 
the  gofpel.  Among  thefe,  David,  Il'aiah, 
and  Daniel,  were  very  eminent.  The  light 
of  divine  revelation,  both  law  and  gofpel, 
was  much  augmented,  by  John  the  harbin- 
ger of  Chrift.  The  Meftiah  in  his  own  pcr- 
fon,  do61:rines.  deeds,  and  fuffierings,  made 
the  whole  will  of  God.  relating  to  a  guilty 
world,  the  methods  of  his  grace,  and  all  the 
purpofes  of  his  love,  ftill  far  more  confpi- 
cuous  ;  fo  clearly  cxprcflivc,  that  ''  his  name 
is  well  called  the  word  of  God." 

Tut.  light  of  the  fame  gofpel  which  had 
been,  by  degrees,  exhibited  from  the  days  of 
paradife,  was  much  increafed  in  the  npof- 
tolic  times,  by  the  more  abundant  cftuiion 
of  the  holy  fpirit  ;  by  the  preaching  of  the 
apoftles,  far  and  wide  ;  by  their  writings, 
filling  up  the  facred  canon.  So  that  th.c 
leaft  teacher  under  this  nczu  difpcnjation,  was 
better  inftru6led  than  the  greatcft  under  the 
eld;  and  underftood  the  dottrines  of  the 
kingdom  of  heaven,  better  than  John  the 
promifcd  Elias.   Matt.  xi. 

And,  when  the  gofpel  door  was  fet  open 
to  all  nations  of  the  earth,  as  well  as  to  the 


UNIVERSAL     SALVATION.  ^« 

'jc:i)S,  the  do6lrine  was  fo  flrange,  fo  far  be- 
yond all  the  notions  of  grace  and  falvation, 
ever  entertained  among  the  covenant  people 
of  God  ;  and  fo  exceedingly  mortifying  to 
the  pride  of  their  hearts,  that  it  was  ab- 
horred and  rejefted.  Jufl  as  it  now  would 
be,  ftiould  one  alTert  in  the  moft  obvious 
and  plainell  fenfe,  that  "  God  will  have  all 
men  to  be  favcd,  and  to  come  unto  the 
knowledge  of  the  truth  :"  Or,  as  if  a  mo- 
dern believer  fhould  affert  without  any  con- 
ftru61ion  of  his  own,  and  with  all  the  fim- 
plicity  of  an  old  patriarch,  that  Chrill  died, 
"'  not  for  our  fins  only,  but  alfo  for  the  fms  of 
the  WHOLE  WORLD."  Indeed,  when  Jelus 
firft  gave  this  intimation,  they  who  had  juft 
been  gazing  at  him  with  pleafing  wonder^ 
were  fo  chagrined  at  the  idea  that  a  whole 
world  of  heathen  dogs  fhould  be  fet  on  a 
footing,  as  refpedable  as  themfelves,  that 
thty  wiihed-him  nothing  better  than  inilant 
death.  Luke  iv.  Thev  could  not  bear  the 
thought  ot  lofmg  their  fancied  monopoly, 
on  which  they  fo  much  valued  themlelves. 
The  motive,  why  the  Jews  were  more 
malicious  perfecurors  of  Chrill,  and  the 
primitive  chriftians,  than  other  men,  was 
quite  natural  to  ail  mankind.  It  was  not 
bccaufe  they  were  worfe  than  other  men,  or 
more  malicious  by  nature;  but  they  had 
been  ib  long  honored  of  God,  and  diHin- 
iguiilied  by  peculiar  privileges,  that  they  felt 
them  iu  their  hearts  as  a  monopoly  :  Even 
as  a  man  defcended  from  an  ancient,  noble 
iamily,  has   no   idea  that  it  is   lit,  in   th« 


4« 


TJl«ATISE      ON 


courfe  of  providence,  that  the  children  of 
beggars  immemorial,  {hould  ever  become  as 
rich  and  noble  as  himfelf  and  his  pofterity. 
This  is  human  nature  in  every  age.  Any 
doftrine,  that  will  place  poor,  ftiamcful 
creatures,  who  have  in  time  pad  been  mofl 
neglefted  of  God,  in  the  holy,  lovereign 
dilpenfation  of  his  providence,  on  a  level 
with  us,  with  regard  to  grace  and  favor  yet 
to  come  ;  and  would  break  down  all  bar- 
riers which  inclofe  us  in  the  palaces  of  dif- 
tinftion  and  honor,  will  fet  on  our  hearts, 
juft  as  like  doftrines  did  on  the  hearts  of 
the  favored  children  of  Abraham,  in  days 
of  yore. 

It  has  pleafed  infinite  wifdom,  however, 
to  caufe  the  liglit  of  falvation  to  increafe, 
down  to  the  prefent  day ;  though  not  in  eve- 
ry age,  or  every  period  of  time  alike.  There 
have  been  remarkable  seras,  in  which  fome- 
thing  like  a  flood  of  light  has  poured  into 
the  world,  and,  at  certain  times,  darknefs 
and  ignorance  have  rather  gained  ground. 
But,  on  an  average,  light  hath  been  growing, 
in  all  fciences  ;  and  the  light  of  the  gofpel, 
the  light  of  falvation  in  particular. 

I  HAVE  already  obferved  remarkable  pe- 
riods and  difpenfations,  down  to  the  clofe 
of  the  facred  canon.  After  that,  there  was  a 
gradual  increalc  of  knowledge  tor  about 
three  hundred  years.  Then,  for  a  time,  the 
darknefs  in  general,  ffcined  to  gain  upon 
the  light ;  and  fometimc^  grofs  darkncis 
feemed  as  il  it  would  OAcrfpread  the  world. 
Vet  (iod  kept  up,  in  his  church,  fomc  lumi- 


UNIVERSAL     SALVATION.  ^j 

naries  at  all  times.  There  never  pafTed  one 
century,  without  fome  great,  godly,  learned 
man,  who,  perhaps  advanced  iomewhat  fur- 
ther than  his  fathers  ;  witnefs  the  Wal- 
denfes,  and  Albigenfes,  in  the  darkeft  pe- 
riod ;  alfo,  Hitfs,  Luther,  Calvin,  Sec.  And, 
Cnce  the  days  of  thefe  eminent  luminaries,, 
there  has  been  an  unremitting  advancement 
of  knowledge.  I  believe  I  may  fay,  not 
one  year  has  elapfed  without  fome  increafe 
of  gofpel  light,  as  well  as  of  every  other 
fcience.  "  JVIany  fhall  run  to  and  fro,  and 
knowledge  fhall  be  increafed." 

The  laft,  and  prefent  centuries  have 
been  produ6tive  of  many  great  and  learned 
inquirers  after  tmth,  who  have  been  happily 
fuccefsful.  At  the  head  of  them  we  may 
place,  in  Europe,  the  incomparable  O'jjcn, 
and,  in  America,  the  immortal  Edcoards  ; 
men  of  the  fame  turn  of  mind,  and  much 
the  fame  channel  of  thinking.  Thefe  men 
grafped  the  whole  circle  of  fcience  in  a  re- 
markable manner.  And,  by  the  way,  every 
careful  reader  will  fee,  that  they  held  all  the 
foundation  principles  of  falvation,  on  which 
this  treatife  is  fupported,  jufl  as  I  do ; 
though  they  drew  not  the  fame  confequen- 
ces,  however  fully  and  fairly  implied  :  And 
like  all  others,  that  have  advanced  forward 
and  beat  the  way,  they  met  with  vaft  oppo- 
fition.  For  the  moral  world  is  like  the 
natural  ;  he  that  breaks  up  new  ground, 
meets  with  great  refiftance  from  the  hard 
bound,  ftubborn  foil  ;  after  a  few  years 
cultivation,  the  plough  runs  eafy. 
F 


i2  TREATISEON 

I  MAY  now  further  confider  the  law,  and 
the  gofpel.  They  were  firll  promulgated,  as 
I  have  laid,  veiy  near  together,  in  the  gar- 
den of  Eden,  and  they  run  through  all  the 
facrcd  orsLcles,  fide  hy  fide.  God  keeps  them 
both,  every  where,  in  full  view  ;  yet  they 
are  as  diflinft  in  their  natures  ai  any  two 
things  in  the  univerle. 

Whatever  is  law,  wherefoever  found  in 
facrcd  fcripture,  is  a  rule  of  abfolnte  per-' 
fe6lion,  as  high  as  the  natures  of  moral  a- 
gcnts  can  rile,  in  heart  and  conducl  ;  on 
luppofition  they  are  wholly  v/ithout  any 
moral  diforder,  any  want  of  perfeft  holinels, 
in  tlie  temper  of  their  minds.  This  law 
every  where  denounces  the  infinite  and  ever- 
lallin<r  wrath  of  God,  and  endlels  miicry  ta 
man,  in  cafe  of  the  leaft  failure.  The  law 
knows  nothing  of  mercy,  or  of  mitigation. 
This  is  law,  and  it  is  "  holy,  juil,  and 
good.." 

The  gofpel,  on  whatever  page  of  facrcd 
writ  it  is  found,  either  ni  the  old  teflament 
or  new  ;  whether  in  types,  facrifices,  pro- 
phecies, epillles,  or  any  other  way  ;  knows' 
nothing  at  all  of  mifcry,  or  torment,  or  the' 
punifhment  of  any  crc^iture  under  heaven ^ 
I  fliould  hare  faid,  any  mere  creature,  it; 
Ipeaks  much  of  the  difl refs,  forrow,  paiiiy 
and  pumlh'mont,  of  Jefus  Chrift,  God-man; 
bv  ihe  appointment  of  the  Father,  and  his 
own  tree  confcnt,  let  apart  to  iuffcr  and  die 
for  ehe  fins  of  thtwhok  world  ;  the  anti-type 
of  all  the  types' -in  the  ancient  church; 
"  the  lauih  ifain  from  the  foLindaiion  ol  the 


UNIVERSAL     SALVATION.  >r% 

world  !"  "  The  Lamb  of  God  that  taketh 
away  the  fin  of  the  world."  On  this  one 
head,  the  gofpel  tells  us  of  juft  as  much 
"  indignation  and  wrath,  tribulation  and 
anguifti,"  as  the  whole  law  of  God  does  from 
the  beginning  to  the  end  of  the  bible.  But, 
as  to  any  mere  man,  the  gofpel  fiys  not  one 
uncomfortable  word  ;  quite  the  reverfe. 
Every  word  is  a  word  of  comfort,  it  is  every 
where  ''glad  tidings  of  great  joy,  which  fhall 
be  to  all  people."  So  J.elus  as  the  prince  of 
peace,  and  as  the  great  preacher  of  it,  and 
as  mediator  between  God  and  fmners,  fays, 
"  do  not  think  that  I  will  accufe  vou  to  the 
Father;  there  is. one  that  accufethyou,  even 
Mofes  in  whom  ve  truft." 

The  voice  of  the  whole  law,  and  the  voice 
of  the  goipel,  are  exceedingly  diflinft,  and 
diametrically  oppofite.  The  law  demands 
perfection  ;  curfcs  for  want  of  it  ;  amd  cries 
vengeance.  The  gospel  points  out perfeclion$ 
highly  approves  oj  it,  and  the  imputation  of  it  ; 
and  PROCLAIMS  salvation.  The  law  fays 
do  well,  and  thou  fhalt  live.  The  gofpel 
fays  thou. fhalt  live,  becaufe  Ch^il  lives,  and 
fhalt  do  well.  The  moral  law  is  no  new.s 
at  all  ;  it  is  what  our  reafon  ditlates  and 
approves.  The  gpfpel  is  all  news.  We 
never  ftiould  have  thought  of  it,  had  it  not 
come  in  a  way  .of  tidings  from  heaven.  It  is 
ail  good  news  ;  and  tliere  is  not  one  word  of 
had  7iezvs  in  it.*     It  is  all  good  news  to  fm- 

AyjeXi  cCy     jj^^y  he  had  at  lue'l  as  good ;  hut 
E  DcclyB  XicVf  can/ict  /'-  hd. 


4|  TH  E  A  T  I  S  E      O  N 

ners,  to  creatures  that  might  never  have  ex- 
pe6led  a  word  of  that  kind.  It  is  wholly 
glad  tidings  to  hell  deferving  rebels,  who 
'  could  expeft  from  God  no  tidings  but  very 
bad  ;  even  as  bad  as  their  nature  and  ways, 
and  as  horrible  ac  all  their  guilt. 

Hence  it  appears,  that,  when  we  are  told 
of  a  gofpel  law,  the  meaning  (to  make  any 
fenfe  of  it)  muft  be  the  law  Ipoken  of  in 
Jer.  xxxi.  31,  &c.  and  afterwards  quoted  by 
the  apoftle,  Heb.  viii.  Even  a  living  prin- 
ciple of  obedience,  wrought  and  excited  by 
underflanding  and  believing  the  gofpel  ; 
which  will  ever  be  the  cafe,  as  will  appear  in 
the  fequel.  But,  in  a  drift  and  proper  fenfe 
of  the  phrafe,  (which  is  however  not  found 
in  the  bible)  a  gofpel  law  fignifies  the  con- 
demning power  0/ good  news:  Which,  at  belt, 
carries  an  odd  found  with  it. 

The  gofpel  tells  us  of  the  moft  important 
fafts  ;  things  of  infinite  weight  and  cverlaft- 
ing  importance;  and  things,  in  all  reipetls, 
as  independent  of  us,  as  any  things  we  ever 
heard  of  tranfafted  in  Afui.  The  news  that 
comes  from  heaven,  is  as  independent  of  us, 
as  if  we  fhould  this  day  hear  iome  new;j 
from  the  planet  Saturn,  well  atteficd.  All 
news  makes  its  way  into  our  minds,  and 
commands  our  belief ;  not  according  to  our 
choice,  but,  by  the  weight  of  its  own  evi- 
dence. Thus  it  is  with  this  emphatically, 
good  news.  God  brings  it  to  our  fouls  with 
evidence  enough  when  he  pleafes.  and  it  has 
its  efFecl,  according  to  its  nature  and  im- 
l^ortance,  as  all  other  information  hap  :  The 


UNIVERSAJ.    SALVATION. 


u 


heart  being  firft  prepared  by  almighty 
power. 

It  appears  fit  and  worthy  of  God,  to 
keep  his  law  every  where  in  our  fight,  in 
his  revealed  will  ;  that  we  may  fee  the  true 
character  of  Jehovah  ;  and  our  own  char- 
after  ;  and  our  whole  duty  ;  with  the  juft 
confequences  of  departing  from  it,  even 
endlefs  mifery,  as  great  as  our  natures  are 
capable  of.  Rebellion  againfl  fuch  a  God, 
violation  of  fuch  obligations,  juftly  merits 
tkis,  or  nothing. 

If  our  obligations  to  obedience,  are  not 
infinite  ;  God  is  not  a  Being  of  infinite 
perfe6lion  and  worthinefs.  To  affert  which, 
is  equal  to  atheifm  ;  for  if  there  is  not  fuch 
a  God,  there  is  none.  Our  fin  can  be  an, 
infinite  evil  only  in  one  fenfe  ;  as  oppofed 
to  a  Being  of  infinite  perfeftion  :  For  finite 
natures  are  not  capable  of  difpofitions,  or 
deeds  infinite  in  thernfelves.  Our  punifh- 
ment  can  be  infinite  only  in  one  fenfe,  viz. 
endlefs  duration  :  For  finite  natures  are 
not  capable  of  infinite  pain,  in  any  given 
time. 

Thus,  endlefs  duration  of  torment,  ap- 
pears obviouily  juft  ;  no  more  than  we  de- 
ferve  ;  and  not  in  the  lead  cruel  for  God  to 
infiift.  Should  we,  in  JaB,  fall  under  it, 
every  mouth  would  be  flopped,  and  every 
foul  would  be  convinced  of  iuch  guilt  be- 
fore God,  as  to  render  this  punifhment  equal, 
in  reafon  and  juftice.  And  this  muft  have 
been  our  doom,  if  another  had  not,  by 
divine    appointment,    come  in   our    place. 


^6  TREATISE      ON 

Now,  as  I  liinted  before,  it  is  ncc^fTary  that 
we  know  and  feel  this  convitlion,  deep  in 
our  own  fouls,  that  we  may  receive  grace  as 
grace ;  and  have  proper  impredions  afFedtincr 
all  the  power?  of  our  fouls,  in  the  reception 
of  mere,  fovercign,   injinite  mercy. 

To  argue,  as  fome  do,  that  it  is  not  jvjl 
for  God  to  punifh  us  eternally,  for  tranficnt 
fins  in  this  world,  is  the  perfeftion  of  ab- 
fuidity  ;  and  arifcs  from  a  total  ignorance 
of  God  and  ourfelves,  in  the  true  character 
and  relation  of  each. 

We  proceed  now  to  confult  the  word  of 
God  a  little  more  attentively  :  Not  what 
we  imagine  God  ought  to  have  faid  ;  but 
what  he  hath  verily  faid.  The  facred  ora- 
cles came  from  God,  and  he  hath  faid  in 
them  a  great  many  things,  which  we  Ihould 
not  have  put  in,  had  wc  made  a  bible. 
Many  things  in  it  appear,  not  only  above 
my  realon,  but  as  oppofite  to  it,  as  my 
command  docs  to  my  little  children  when 
1  tell  them  not  to  eat  a  certain  fruit,  whicJi 
to  them  appears  exceedingly  pleaiant,  and 
greatly  excites  their  appetites,  and  they 
have  no  fenfe  of  any  harm  in  it,  though  I 
know  it  is  poifon.  Or,  when  I  bid  them 
go  to  fchool,  and  not  play,  when,  to  all 
their  jenjc  and  underjianding,  play  is  tai  more 
eligible. 

They,  who  read  facred  fcriplure,  only 
with  a  ^  iew  to  make  it  fpeak  what  they 
judge  it  ought  to  fpeak,  and  that,  after  they 
have  owned  that  it  came  from  God.  ieem 
to  me  rather  wanting  iw  common  fenfc,  or 


UNIVERSAL    SALVATION.  "i- 

47 

honefty.  I  am  quite  fatisfied  Tvi'th  what 
God  has  faid,  in  its  plaineft  meaning  ;  and 
as  well  fatisfied  with  it,  if  it  is  quite  above 
my  reafon,  as  if  it  is  otherwife.  Yea,  if 
wholly  oppofite  to  my  beft  reafonings,  I 
only  thence  infer  my  own  ignorance  and 
weaknefs,  and  fully  believe  and  obey  my 
God  :  even  as  I  will  have  my  little  children 
believe  what  I  tell  them,  and  do  what  I 
bid  them,  though  extremely  contrary  to 
their  puerile  ignorance  and  perverfenefs* 
There  never  was  uttered  a  fentiment  more 
juft  than  this,  *'  The  foolijhnefs  of  God  z'i 
wifer  than  men." 

Now,  does  the  bible  plainly  fay  thae 
iinners  of  mankind  fhall  be  damned  to  in- 
terminahh  funijhment  ?  It  Certainly  does  ; 
as  plainly  as  language  can  exprefs,  or  any 
man,  or  even  God  himfelf  can  Ipeak.  It  is 
quite  ftrange  to  me,  that  fome  who  believe 
that  all  mankind  ftiall  in  the  end  be  faved, 
will  trifle  as  they  do  with  a  few  words,  and 
mofl  of  all  with  the  original  word,  and 
its  derivatives,  tranflated  forever,  &c.*  AU 
the  learned  know  that  this  word,  i-n  the 
greek,  fignifies  an  age,  a  long  period,  or  inter- 
minable duration,  according  as  the  connefted 
fenfe  requires.  This  word,  with  all  its  repe- 
titions, fometimes  fignifies  no  more  than  a 
long,  limited  time ;  ages  of  ages  ;  and  fome- 
times, endlefs  duration,  when  applied  to 
the    exiftencc  of  Jehovah.t      But  there    is 

*   AfxiN. 


A^  TREATISE      Olf 

not  the  lead  need  of  any  criticifm  on  thia 
word,  or  any  other  jfinglc  word,  or  phrafe, 
in  the  bible. 

There  are  exprefs  proportions  and  af- 
fertions  enough,  in  the  word  of  God,  to 
exclude  any  pofTible  termination  of  the 
mifcry  of  the  damned,  as  well  as  to  affure 
us,  in  the  plaineft  manner,  that  mankind 
Ihall  be  damned.  Matt.  v.  Luke  xii.  Mark 
IX.  In  which  chapters  we  are  plainly  taught, 
that  fmners*  fhall  abide  in  hell  until  they 
can  pay  the  debt  they  owe  to  divine  juftice  ; 
which  we  know  is  forever  impoflible  ;  and 
that  the  fire  (hall  never  be  quenched.  Plain 
affertions  of  this  tenor,  are  almoll  innume- 
rable. They,  therefore,  who  would  deny 
that  the  endlefs  damnation  of  finners,  is 
fully  alferted  in  the  word  of  God,  are  unfair 
in  their  reafonings  and  criticifms.  Befide, 
all  common  fenfc  indicates  that  if  finners 
deferve  any  punifhment,  they  deferve  an 
endlefs  one.  Their  mifery  will  be  as  evcr- 
lafling  a?  the  happinefs  of  ttie  faints,  and  is 
exprelfed  in  the  fame  words.  Matt.  xxv. 
Here  it  is  plainly  declared,  that  when  final 
judgment  is  doled,  they  fhall  then  "  go 
away  mto  everlalling  punifiimcnt." 

Again  ;  does  the  bible  plainly  tell  us 
that  all  the  human  race  Jhall  certainly  he  javcdy 
and  be  happy  forever,  through  the  merits, 
power,  and  taiihfuhiefs  of  the  Son  of  God  ? 
It  dcs ;  as  fully  and  plainly,  as  it  is  pojfthlefor 
any  language  to  exprejs  ;  and  that  in  fcveral 
places.  John  i.  29.  "  Behold  the  Lamb  of 
God,    which    takcth    away    the   fin   of   the 


tjNIVERSAL     SALVATION.  ^^, 

world."  John  iii.  17.  "  For  Godfent  riot  his 
Son  into  the  world  to  condemn  the  world  ; 

BUT      THAT      THE      WORLD       THROUGH       Hlla 

MIGHT    BE  SAVED."    John  iv.  42.   " the 

Chrift,  the  Savior  of  the  world."  John  vi. 
33.  "  For  the  bread  of  God  is  he  which 
Cometh  down  from  heaven,  and  giveth  life 
unto  the  world."  John  xii.  47.  "  And  if 
any  man  hear  my  words  and  believe  not,  I 
judge  him  not :  For  I  came  not  to  judge 
the  v/orld,  but  to  fave  the  world."  1.  John 
ii.  2.  "  And  he  is  the  propitiation  for  our 
fms  :  And  not  tor  ours  only,  but  alfo  for 

the   SINS  OF  THE  WHOLE    WORLD."        1-   JOilll 

iv.  14.  "  And  we  have  feen  and  do  teftify, 
that  the  Father  fent  the  Son  to  be  the 
Savior  of  the  world."  All  thefe  are  taken 
from  only  one  of  the  facred  writers.  It  is 
certain,  neither  he,  nor  any  other  man  could 
have  fpoken  plainer,  on  fuppofition  his  only 
intention  was,  to  alfert  the  final  falvation  of 
every  human  creature.  And  never  any  per- 
fon  m  the  world,  would  have  thought  of 
putting  a  different  conftru6tion  on  any  of 
thefe  palliiges,  had  it  not  been  for  a  previous 
opinion,  fully  fettled,  that  fmners  of  the 
human  race  ftiall  perfonally,  not  vicarioufl/ 
be  damned  to  all  eternity.  They  build  on. 
as  plain  fcripture  affertions  as  are  in  the 
power  of  language,  in  cafe  a  vicar  or  fubjli^ 
tute  be  excluded.  But  perfonal  mifery  being 
a  truth  not  in  the  lead  to  be  examined  or 
fcrupled  by  them  ;  they  have  put  a  con- 
ftruaion  on  whatever  is  exprefsly  oppofite, ' 
G 


50 


TREATISE       OI>J 


as  foreign  to  plain,  common  underflandlng, 
as  the  power  ot"  Tophi flry  can  invent.  Noc 
knowing  any  other  way  to  make  the  whole 
of  the  bible  true  :  It  being  referred  by  in- 
finite wifdom  to  later  times  ;  at  leaft  to  be 
uttered  with  lets  relerve  than  in  former  times. 

Bksides  plain  alfertions,  as  dire£t  and 
brict  as  words  are  capable  of,  the  doftrine  of 
the  perfonal  falvation  ot  all  men  is  clearly 
taught  more  at  large,  and  quite  as  fully,  in 
many  parts  of  divine  revelation ;  if  we  will 
only  attend  to  them  with  a  fi^ir  unbialTed 
mind. 

We  fhould  be  likely  to  conclude,  that  if 
the  people  of  Sodom,  are  finally  faved,  all 
finners  will  be  ;  but  their  final  falvation  is: 
lully  alferted,  though  not  as  the  ancient  peo- 
ple of  God  underllood  the  covenant  of  re- 
demption and  grace.  Ezck.  xvi.  53.  "When 
I  fhall  bring  again  their  captivity,  the  capti- 
^'ity  of  Sodon?  and  her  daughters,  and  the 
captivity  of  Samaria  and  her  daughters,  then 
will  I  bring  again  the  captivity  ot  thy  cap- 
lives  in  the  midil  of  them."  Ver.  Go,  to  the 
end  of  the  chapter.  '•  Nevevthelefs,  1  will 
remember  rny  covenant  with  thee  in  the 
days  of  thy  youth,  and  I  will  eilablifh  unto 
thee  an  everlatling  covenant.  Then  thou 
/halt  remember  thy  ways,  and  be  aihamed, 
wlien  fhovi  thalt  receive  thy  fillers,  thine  el- 
der and  thy  younger  :  And  I  will  give  them 
untoihcc  lor  daughters;  but  not  by  thy  cov- 
enant. And  1  will  cdablilh  my  covenant 
witli  rbee  ;  and  thou  shai.t  know  that  I  an^ 
rlii.  LaRi>:  Th.ii  thou  niaycil  remember  and 


UNIVERSAL    SALVATION.  r^ 

be  confounded,  and  never  open  thy  mouth 
any  more  becaufe  of  thy  Ihame,  when  I  am 
pacified  toward  thee  for  all  that  thou  haft 
■done,  faith  the  Lord  God." 

And  thou'jh,  in  the  true  fenfe  of  di- 
rine  revelation  they  fufler  the  vengeance  of 
eternal  fire,  as  all  finners  muft  ;  yet  in  this 
chapter  it  is  plain  enough,  without  any 
comment,  that  infinite,  Ibvereign  power  and 
grace  will  finally  triumph  over  the  utmof! 
guilt  and  wretchednefs  of  Sodom.  Not  as 
2nan  had  thought ;  not  as  the  Jews  had  ever 
underflood  the  covenant  of  redeeming  love. 
''Not  by   thy   covenant." 

In  the  prophet  Ilaiah,  falvation  is  fairly 
«"xtended  as  far  as  the  human  race  extend. 
Read  chap.  xi.  and  his  prophecy  at  large. 
So  it  is  in  feveral  paifages  in  the  other  pro- 
phets. The  point  msiy  be  fairly  inferred 
from  the  prophet,  where  God  exprefsly  tells 
as  his  will  and  dilpofition  is  the  damnation 
of  none,  but  the  falvation  of  all  :  Since 
we  know  that  by  his  own  Son  £very  obflacle, 
every  claim  of  juflice,  every  poffibility  of 
flaining  his  own  chara£|:er^  by  fa^'ing  whom 
he  will,  is  wholly  removed  out  oi'  the  way. 
Ezek.  xxxiii.  ii.  "  Say  unto  them,  as  I 
liv-e,  faith  the  Lord  God,  I  have  no  plea- 
sure in  the  death  of  the  wicked,  but  that 
the  wicked  turn  from  his  way  and  live  : 
Turn  ye,  turn  ye  from  your  evil  ways  ;  for 
why  will  ye  die  O  houfe  of  Ifrael  ?" 

What  would  I  have  more,  to  fecurc  mv 
falvation,  than  the  infinite  power,  infinite 
benevolence,  and  exprcfs  will  of  God  :  Be- 


1^ 


TREATISE      ON 


ingaflured,  by  the  fame  God,  that  he  can 
fave  me  if  he  will,  fully  confiftent  with  his 
own  honor,  and  glory  ;  or  that  the  way  is 
clear  and  open,  in  and  through  Chrift,  for 
his  infinite  good  will  and  all  his  attributes 
natural  and  moral,  to  be  exerted  and  dif- 
played  to  the  higheft  advantage  in  my  fal- 
vation  ?  I  take  this  reafoning  from  Paul. 
When  he  would  engage  us  in  the  great  duty 
of  prayer,  for  the  falvation  of  all  men, 
heathen  perfecuting  kings,  and  all  men  in 
authority,  though  many  of  their  hands  were 
daily  ftained  with  the  blood  of  the  faints  ; 
he  tells  the  church,  they  had  a  good  founda- 
tion to  pray  for  the  final  falvation  of  fuch 
men,  and  every  vile  finner,  on  the  face  of 
the  earth.  It  is  that  which  is  the  only  foun- 
dation of  all  our  faith,  and  all  our  prayer  ; 
the  exprefs  will  of  Gcd.  i.  Tim.  ii.  at  the 
beginning.  Paul  in  the  fixth  verlc  tells  us, 
that  the  time  infinite  wifdom  had  appointed 
lor  a  free  preaching,  and  a  general  under- 
flanding  of  this  glorious  dodrine,  was  future. 
^'  To  he  t(jtijied  in  due  time." 

He  weilundcrliood  God's  wife  method  of 
gradation,  in  giving  light  and  comfort  to 
iuch  milerable  finncrs.  In  the  caie  of  a 
poor,  diltrellcd  criminal,  condemned  to  die, 
and  fhuddering  at  his  impending  fate  ;  if 
there  is  a  pardon  for  him.  througji  the  mer- 
cy of  the  Judge,  it  is  kind  to  open  to  him  ihe 
good  news  gradually  ;  kU  the  hidden  fhock 
be  too  mighty  for  him,  Paul  had  no  dine- 
tion  from  his  mafler  to  fpeak  out  clearly  all 
he  knew  to  be  true;   therefore  he  ordinarily 


VNIVERSAI,    SALVATION.  ^5 

nfed  milk,  and  not  flrong  meat ;  though  he 
had  great  (lore  of  it. 

In  the  fifth  chapter  to  the  Romans,  Paul 
fets  up  Adam  and  Chrift,  each  as  a  foederal 
head  of  the  human  kind,  as  plainly  as  words 
can  exprefs  ;  and  repeatedly  declares,  that 
falvation  by  Chrift;  Ihall  be  quite  as  exten- 
live,  as  ruin  by  Adam.  No  man  in  the 
world  would  ever  have  thought  of  any 
other  conflruftion  of  that  chapter,  had  it 
not  been  for  an  antecedent,  fettled  preju- 
dice, that  moft  of  the  human  race  fhail  cer- 
tainly be  damned  in  their  own  perfons.  Any 
one  that  will  read  the  chapter,  divefied  of 
fuch  a  prejudice  of  mind,  will  acknowledge 
the  above  reprefentation  is  indifputabie. 
But  what  will  not  a  firm,  fixed  prejudice 
do  ?  It  will  even  make  us  fay,  that  "  all 
men,"  fignifies  a  Jew  7nen  ;  and  that  "  much 
more,"  means  much  lefs.  Or  it  will  lead  us 
to  read  the  21ft  verle  thus,  "  That  as  fin 
hath  reigned  unto  death,  even  fo  might 
grace  not  reign,  through  righteouinefs,  unto 
eternal  life,  by   Jefus  Chrift  our  Lord." 

1  HAVE  no  idea  that  Paul  could  have 
fpoken  plainer  than  he  did,  2.  Cor.  v.  On 
luppofition  his  defign  had  been  to  announce 
the  final  falvation  of  all  men,  through  the 
almighty  power,  and  grace  of  God,  and  the 
infinite  merits  of  Chrift.  2.  Cor.  v.  verfe 
^8,  to  the  end.  "  And  all  things  are  of 
God,  who  hath  reconciled  us  to  himfelf 
by  jeius  Chrifl,  and  hath  given  to  us 
the  miniflry  of  reconciliation  ;  to  wit, 
that  God  was  in  Chnit,    reconciling    the 


-  *  TREATISE      ON 

WORLD      UNTO        HIMSELF,      NOT     IMPUTING- 

THEIR  Ti'.Esi'AssES  UNTO  THEM  ;  and  hath 
committed  unto  us  the  word  of  reconcilia- 
tion. Now  then  we  are  ambafladors  for 
Chrifl,  as  though  God  did  befeech  you  by 
us  :  We  pray  you  in  Chrift's  flead,  be  ye 
reconciled  to  God.  For  he  hath  made  him 
to  be  fin  for  us,  who  knew  no  fin  ;  that  we 
might  be  made  the  righteoufnefs  of  God  ia 
him."  No  man  can  make  a  comment  on 
this  ;  for  no  words  can  make  the  pafT^ige 
plainer.  Here  is  the  all-iufficient  atone- 
ment ;  here  is  the  infinite  love  of  God, 
and  his  grace  and  mercy  infinitely  free  ;  his 
purpofe  fixed,  and  his  power  wholly  irre- 
fiftible  ;  and  all  fo  of  God,  that  no  crea- 
ture, nothing  found  in  any  creature,  can  in 
the  lead  fet  afide  his  immutable  decree. 

I  HAVE  dilcourfed  with  feveral  that  be- 
lieved in  the  fovereign  grace  of  God,  in  the 
wideft  extent  ;  but  never  faw  one  that  was 
able  to  exprefs  the  idea  with  fo  much  pre- 
cifion,  perfpicuity  and  majelfy,  as  Paul 
docs.  Cololf.  i.  19,  Sec.  "  P'or  it  pleafed 
the  Father,  that  in  him  fhould  all  fulnefs 
dwell  ;  and  (having  made  peace  through 
the  blood  of  his  crofs)  by  him  to  reconcile 
ALL  THINGS  unto  himiclf ;  by  him,  I  fay, 
whether  they  be  things  in  earth,  or  things 
in  heaven.  And  you  that  were  fometimc 
alienated,  and  enemies  in  your  mind  by 
wicked  works,  yet  now  hath  he  reconciled 
in  the  body  of  his  flefti  through  death,  to 
prefcnt  you  holy  and  unblameable,  and  un- 
reproveuble  in  his  fight  :   If  ye  continue  in 


UNlVfcRSAL    SALVATION.  rft 

the  faith  grounded  and  fettled,  and  be  not 
moved  away  from  the  hope  of  the  gofpel, 
which  ye  have  heard,  and  which  was 
preached  to  every  creature  which  is  under 
heaven  ;  whereof  I  Paul  am  made  a  mmi- 
fter.'*  Perfeverance  is  necelfary  to  falva- 
tion  ;  that  we  know.  God  will  take  care  of 
that.  Left  there  fhould  be  a  poffible  idea 
of  limitation,  Paul  affures  us,  that  this  gof- 
pel "  was  preached  to  every  creature  which 
is  under  heaven,"  i.  e.  to  all  mankind ; 
every  other  creature  receiving  as  much  ad- 
vantage by  their  falvation,  as  difadvantage 
by  their  apoftacy.  And  this  is  explanatory 
of  Rom.  viii.  19, — 23.  where  the  whole 
lower  creation  appears  groaning  under  the 
total  lapfe  of  human  nature,  and  obtaining 
full  deliverance,  in  the  univerfal  reiloration 
of  the   human  kind. 

It  is  exceedingly  clear,  that  all  who  hear 
the  goi'pel,  are  commanded  to  believe  it  ; 
that  all  who  believe  it,  have  life  eternal, 
and  have  a  witnefs  of  their  title  thereunto, 
on  their  believing;  that  their  believing,  does 
not  make  the  foundation  of  their  faith  and 
falvation  more  true  than  it  was  before  ;  but 
their  faith  is  built  on  previous  truth.  This 
is  the  foundation,  which  neither  faith  nor 
infidelity  in  man,  had  any  hand  in  laying, 
or  can  have  any  power  to  remove.  For  "  if 
we  believe  not,  yet  he  abideth  faithful  ;  he 
<;annot  deny  himfelf."   2.  Tim.  ii.   13. 

If  we  do  not  believe  that  to  be  true,  the 
belief  of  which  centers   in   a  furc  title  to 


*j5  *fREATISEOM 

falvation,  we  make  God  a  liar.  Any  mari 
in  the  world  does  this,  that  does  not  be- 
lieve. But  if  God  had  not  laid  a  fure 
foundation,  for  the  fure  eternal  life  of  all ; 
fome  would  make  him  true  in  not  believing  ; 
and  a  liar  in  believing  it.  John  lets  us 
know,  that  he  that  believeth  not  a  record, 
or  teftimony,  which,  if  believed,  would 
give  him  a  witnefs,  make  him  fure  of  eter- 
nal life,  maketh  God  a  liar.  Now,  if  faith 
does  not  create  its  own  object,  or  lay  its 
own  foundation,  what  can  be  plainer,  than 
that  God  hath  made  falvation  as  fure  to 
fmners,  in  the  objeB  and  decree,  before  they 
believe,  as  afterwards  ?  But  I  cannot  fpcak 
plainer  than  one  divinely  infpired.  See  i. 
John,  v.  lo, — 13.  "  He  that  believeth  on 
the  Son  of  God,  hath  the  witnefs  in  himfelf : 
he  that  believeth  not  God,  hath  made  him 
a  liar  ;  becaufe  he  believeth  not  the  record 
that   God  gave  of  his   Son.     And   this   is 

THE  RECORD,  THAT  GOD    HATH   GIVEN    TO    US 
ETERNAL    LIFE:     AND    THIS    LIFE     IS     IN     HIS 

Son.  He  that  hath  the  Son  hath  life  ;  and 
he  that  hath  not  the  Son  of  God,  hath  not 
iife.  Thefe  things  have  I  written  unto  you 
that  believe  on  the  name  of  the  Son  of  God; 
that  ye  may  know  that  ye  have  eternal  life, 
and  that  ye  may  believe  on  the  name  of  the 
Son  ot  God."  The  apollle  here  ailuies  us, 
that  we  cannot  have  the  ienle,  comfort  and 
enjoyment  of  life,  until  we  have  the  Son  of 
God,  in  our  fouJs,  the  object  of  our  faith, 
and  fountain  of  our  life. 

But,   it    ib    clear   that  neither  our  faith 


UNIVERSAL    SALVATION.  gy 

or  hope,  can  have  any  influence  on  the  pre-- 
vious  o^jea  of  our  faith,  or  foundation  oi 
our  hope  ;  both  thefe  are  immutable  and 
eternal.  Let  the  Rate  of  our  minds,  at 
prefent,  be  whatever  it  may,  "  neverthelefs 
the  foundation  of  God  flandeth  fure,  havmg 
this  feal,  the  Lord  knovveth  them  that  are 
his."  And  v/hen  we  come  to  know  the 
truth,  then  will  follow,  as  a  fruit  and  con^ 
feque'nce,  all  holinefs  and  virtue.  "  And  let 
every  one  that  nameth  the  name  of  Chriil, 
depart  from  iniquity." 

The  apollles,  m  all  their  preachirtg,  com- 
manded every  one   of  their  hearers  to  be- 
lieve faving  truth,  oil  pain   of  damnation* 
knowing,  at  the  fame  time,  that  their  belief, 
or  unbelief,  would  not  in  the  leafl  alter  that 
truth.     Yet  their  comfort  in  the  truth,  de- 
pended on  their  acquaintance  with  it,  and 
belief  of  it ;  and  without  belief  they  muft 
be   damned.     But   Chrift  has   engaged  for 
their  knowledge  and  belief  of  the  truth,  in. 
his  own  time,  as  furely  as  he  hath  laid  the 
foundation  for  it,   or  becom.e  the  objea  of 
it.  For  his  three  great  offices  apply  to  every 
poor  fmner  alike.     To  whomioever  he  is  a 
prieft,  to  him  alfo  he  will  be  a  prophet  and 
a  king.     Illumination,  regeneration,  fanfti- 
fication    and    perfeverance    to   eternal   life, 
are    as  abjohuly    from    God    as    the^^  atone- 
mtnt  was.     "  All  things  are  of  God."    "  Of 
him,  and  through  him,  and  to  him,  are  all 
things,   to  whom  be  glory  forever,  Amen.' 
The°Redeemer  of  firiners,  Jo  fallen  as  vjc  are, 
H 


58 


TREATISE      ON 


faith  it  not  in  vain,  "  I  am  Alpha  and 
Omega,  the  beginning  and  the  ending,  the 
firft  and  the  laft.  "  Let  him  that  is  athirfl 
come:  And  whofoever  will,  let  him  take 
the  water  of  life  freely."  He  hath  engaged 
to  give  the  appetite,  as  well  as  its  objeft  : 
"  Him  hath  God  exalted,  with  his  right 
hand,  to  be  a  Prince  and  a  Savior,  for  to 
give  repentance  to  Ijrael  cind  forgiven ffs  of  fins, 
i,  e.  to  all  oiven  to  Chrifl  in  covenant,  all 
families  of  the  earth  in  Abraham.  Repen- 
tance and  pardon,  faith  and  juftification, 
holinels  and  heavenly  filorv,  are  all  alike 
the  gift  of  the  Son  of  God,  arid  alike  within 
his  divine  commiffion  and  engagement. 

HtKE  the  reader  may  wifh  to  fee  the  ex- 
tent of  the  covenant,  or  engagement  be- 
tween the  Father  and  the  Son  ;  whether  it 
extends  to  all  mankind,  or  only  to  a  part. 
This  fliall  be  mod  carefully,  and  impartially 
attended  to,  in  a  properplace  ;  as  I  would, 
at  prefent,  continue  my  chain  of  thought, 
on  the  apoftolic  manner  of  preaching,  as 
well   as  the   matter  ot  it. 

Thk  whole  which  the  apofllcs  preached, 
as  golpel,  was  the  atonement  of  Chrifl, 
and  its  whole  import  ;  with  all  things  con- 
nefted  with  it,  and  all  the  fruits  and  confe- 
quences  of  it.  Indeed  they  kept  the  law 
every  where  in  view,  in  all  their  preaching. 
The  defi<jn  of  this   was.  that  the  hearts  of 

o 

men  might  be  well  difpofcd  to  receive  and 
obey  the  gt)fpel. 

"J'jiK  |1urc  gofpel  which  they  preached, 
was    jufl     wlult   I    hav*;    now     mentioned; 


UNIVERSAL     SALVATION.  -q 

*'  nothing  but  Jefus  Chrift  and  him  crucifi- 
ed," i.  e.  the  charafter  and  offices  of  Chrift, 
with  his  obedience  unto  death,  and  the 
whole  import  of  it.  The)'  held  up  Chriil 
as  a  compleat  Savior,  in  whom  God  Incws 
mercy  to  lingers.  They  excluded  every 
thing  in  man,  from  ha\'nig  any,  the  remotcjl 
fhare  in  the  matter  of  his  juflification,  or 
reconciliation  to  God  :  Every  thing,  I  fay, 
good  as  well  as  bad  ;  i^race  after  the  im- 
plantation of  it,  as  well  as  enmity  before. 
They  confidered  juilification  and  acceptance 
wnih  God,  not  as  any  real  change  in  the 
fmner,  but  a  change  wholly  relative.  "  To 
him  that  worketh  not,  but  believeth  on  bim 
that  juftifieth  the  ungodly,  his  fajth  is  counted 
for  righteouhief^." 

Faith  is,  m  the  nature  of  things,  necella- 
ry  to  an  experience  and  enjoyment  of  the 
benefit,  as  well  as  by  cxpreis  divine  appoint- 
ment. But  faith  does  not  create  the  bene- 
fit ;  or  change  the  divine  purpole  ;  or  make 
any  alteration  in  the  previous  certainty  of 
any  thing  in  th.e  univei  fe  :  As  my  hearing 
,.  any  piece  of  news  from  afar,  well  attefted, 
and  believing  it,  makes  no  alteration  a-s  to 
the  iafct,  which  is  the  objeft  o^  my  belief. 

Suppose,  my  kinfman  in  Judca  died  ten 
years  ago,  and  left  me  all  his  large  eilatc, 
by  will,  well  authenticated.  Inevierheard 
of  his  death  or  y^ood  will  to  me.  until  two 
years  ago,  and  then  I  did  not  believe  it. 
The  evidence  I  tiien  had  did  not  command 
my  aifent.  Ten  da^s  ago,  the  intelligence 
came    with  fuch  dcnionllr.ilion  and  weight 


gQ  TREATISE     ON 

of  evidence,  that  I  could  not  help  believing 
it,  and  was  much  affecled  with  the  wondcr- 
lul  luvi;  and  ricPi  kindnefs  oi  my  good  kinf- 
man.  P'or  I  knew  I  had  always  been  a  mod 
injurious,  unj^rateful  wretch  to  him  ;  and 
had  always  diihonorcd  him  as  much  as  was 
in  my  power  ;  and  would  have  killed  him, 
many  a  time,  had  I  been  able.  I  was  cer- 
tain that  he  knew  all  this.  Which,  by  the 
way,  was  the  grand  reafon  why  I  could  not 
bclore  bojieve  the  ;.^ood  news,  on  former  re- 
ports ;  and  continued  to  wander  about 
ftarving,  in  rags,  beggary  and  fhame.  But 
the  evidence,  at  laft,  was  attended  with  fuch 
light  of  truth,  and  the  power  of  demonllra- 
tion,  that  it  commanded  my  entire  belief. 

I  NOV/  enjoy  the  comfort  of  a  rich  inherit- 
ance, and  my  whole  foul  is  much  moved  with 
the  kindnefs  of  my  abufed  kinfman.  I  think 
of  him  and  all  his  goodnefs.  and  of  mylclt, 
and  all  my  horrid  wickcdnefs,  very  diOeient- 
ly  from  what  I  did  in  th(  days  of  my  vile 
tnmijy  and  malice  againfl  my  beft  hicnd  ; 
and  it  alletls  all  my  condud.  'Yet  the  in- 
heritance was  as  lurely  nunc  two,  or  ten 
years  ago,  or  even  at  the  moment  of  my 
kinfman's  death,  as  it  is  now,  or  ever  will 
be. 

Before  I  believed  this  news,  I  was  con- 
dcimufl,  or  damned  to  beggary  and  infamy, 
and  Ihould  have  been  lb  all  my  days,  had  I 
not  heard  and  believed  it  ;  but  now  I  am 
rich,  anJ  abound  in  all  things,  through  my 
hie f/rd,  good  bcne^SiGtnr,  and  in  full  oppoliiion 
to  all  my  deferts.      I  have  no  heart,  now,   to 


UNIVERSAL     SALVATION.  gj 

feel  towards  him,  or  fpeak  of  him  as  I  once 
did.  So  "  the  grace  of  God  that  bringeth 
falvation,  hath  appeared  to  all  men  ;  teaching 
us  that  denying  ungodlinefs  and  worldly 
lufts,  we  fhould  live  fobcriy,  rightcoufly  and 
godly,  in  this  prcfent  world;  looking  fer  that 
blejjed  hope,  and  the  glorious  appearing  of 
the  great  God  and  our  Savior  jetus  Chrift  : 
Who  gave  himlclf  for  us,  that  he  might  re- 
deem lis  from  all  iniquity,  and  purify  unto 
himfelf  a  peculiar  people,  zealous  of  good 
works."  Titus  ii. 

The  apoftles  every  where  preached, (ZSj&Mrc 
gofpel,  God  wholly  reconciled,  but  fmners  not. 
Rom.  V.  2.  Cor.  v.  Coloif.  i.  Ileb.  ii.  17. 
In  preaching  the  pure  gojpcl,  they  always  af- 
firmed, that  God  hath  nothing,  nothing  at  all, 
againfl  any  finner,  in  the  world,  to  elFett 
his  Jinal  condemnation  ;  that  all  he  ever  had 
againft  them,  was  fully  fatisfied  by  their 
furety  ;  that  he  had  borne  all  their  lins,  in 
his  own  body  on  the  tree ;  that  "  he  was 
bruifed  for  their  iniquities,  and  wounded 
for  their  tranfgrcfiions  ;  that  the  chaflife- 
ment  of  their  peace  was  upon  him,  and  that 
by  his  ftripes  they  are  lieaied;"  "  that  Mcf- 
fiah  was  cut  otf ;  but  not  for  himfelf." 
Many  a  glorious  hour  they  founded  the 
gofpel  in  this  very  llrain  ;  but  then,  as  a 
proper  introduftion  of  it  as  a  rneilage  of 
grace  to  the  hearts  of  men,  they  always  fea- 
foned  it  with  the  fiery  and  dreadful  law. 
Yet  this  was  no  part  of  the  gofpel  ;  but 
quite  the  counterpart. 

Taus,  the  preaching  of  all  the  prophets, 


52  TREATISE       ON 

that  of  Chrifl  and  nil  tlie  apoliles,  was 
mixed  preachinJ^^  The  law  and  gofpel 
were  carried  along  tagcther.  though  diftintl, 
and  even  oppofite  in  their  natures.  Thu?; 
all  llciUul  preachers  do,  in  thcle  days,  and 
will  to  the  end  of  the  world.  'iJie  pro- 
priety of  it  is  very  great,  for  the  reaion  I 
have  mentioned.  Yea,  I  lay  fur-thjer,  that 
the  fame  thing  will  be  kept  in  view  in  hea- 
ven to  all  eternity  ;  the  law  and  the  gofpel, 
both  in  full  life  and  vigor,  on  the  minds  of 
all  the  redeemed  of  mankind.  This  will  be 
neceflary  to  keep  up  their  emotions  of  gra- 
titude, and  their  warmefl  ienfe  of  the  infi- 
nite obligations  they  are  under  lo  their  God 
and  their  Redeemer.  They  will  often  name 
their  Redeemer  in  their  anthems  and  haJle- 
lujahs  ;  but  cannot  call  him  by  that  name, 
without  calling  to  mind  what  they  once 
were,  and  what  they  were  redei'med  from. 
Their  fong  will  be  in  this  divine  fliain, 
"  Thou  art  worthy  ;  for  thou  wall  (lain, 
and  haft  redeemed  us  to  God  by  thy  blood.' 
Rev.  V.   g. 

Saints  in  heaven,  to  all  eternity,  will  feel 
themfelves  in  themfelvcs,  as  Avorthy  ot  dam- 
nation, as  the  devils  in  hell.  They  will 
know  that  they  themfelves  have  made  no 
amends  to  juJlice,  btcmfe  infinite  power  and 
grace  halh  made  them  holy.  They  will  lee, 
and  feel,  that  Jeparate  from  their  head,  the 
loweft  hell  is  their  juft  due  :  They  will  Jce 
and  Jeel  this,  deep  in  their  fouls  forexer  more  ; 
and  in  this  fenfe  "  the  fmoke  of  their  tor- 
ment will  afcend  up  forever  and  ever."  And 


UNIVERSAL     SALVATION*  (Jg 

this  view  of  the  damned,  in  the  glafs  of  jujlicc, 
will  give  them  the  keeneil  relilh  of  grace, 
free  grace,  mere  mercy,  fovereign  mercy,  and 
forever  animate  the  body  of  Chrifl,  with 
raptures  of  love  unutterable. 

The  apoftles,  in  what  they  preached    as 
gofpel,  good  news,  glad  tidings,  to  all  people  ; 
never  made  any  the  leaft  diftinftion  between 
the  certain  falvation  of  one  fmner  and  ano- 
ther.    They,  every  where,  mixed  in  the  law  ; 
and  ^/u5  again  made  no  diftmaion:  For  every 
word  of  k  damned  the  preacher,  and  all  his 
hearers.      It  condemned  every  thing  Ihort  of 
abfolute  perfedion.     With  one  jull  and  aw- 
ful voice,  it  always  damned  all  human  nO'tiire  ;^ 
and  even  the  hximan  nature  of  the  Son  of 
God,  in  a  way  of  furetiihip,  or  imputation. 
"   He  who  knew  no  fm  was  made  fm  for  us, 
that  we  might  be  made  the  righteoufnefs  of 
God    in    him." 

But,  the  apoftles  always  made  a  great 
and  clear  diftindion,  between  one  fmner  and 
another,  as  to  prefent  privileges  and  enjoy- 
ment, and  alfo  with  regard  to  the  degree  of 
future  bleffednefs.  The  penitent,  believing 
finner,  they  declared  juftified,  pardoned, 
entitled  to  eternal  life,  and  a  blelled  degree 
ofcom.fort,  even  now.  The  im^penitent  fm- 
ner, and  the  unbeliever,  they  pronounced 
■unpardoned,  unjuftified,  condemned  already; 
and  affirmed  t,U;a  the  wrath  of  God  did  abide 
on  him. 

TfihY  eyei-y  where  afferted,  that  early  pie- 
tv,  and  eminent  holinefs  in  this  life,  would 
haK'e  a  g re iil:  advantage  over  a  long  lite  ot 


I^k  TREATISE      ON 

fin,  or  later  piety,  or  lefs  holinefs  and  ufe- 
tulnefs  :  Not  only  in  regard  to  peace  and 
tranquility,  comfort  and  delight  of  foul,  in 
this  world  ;  but  eicn  with  refpeft  to  the 
weioht  of  glory  in  the  world  to  come.  Yet, 
they  always,  as  gofpcl,  affirmed  the  final  fal- 
Vation  of  all  mankind  alike.  Paul,  and  his 
brethren  were  indeed  very  earneft  on  this 
head;  and  ready  to  labor  this  point  effefclu- 
ally ;  and  to  fuffer  anv  reproach  they  might 
meet  ivith,  on  the  account  of  this  glorious 
do6lrine.  i.  Tim.  iv.  lo.  "  For  therefore 
we  both  labor  and  fufFer  reproach,  becaufe 
we  truft  in  the  living  God,  who  is  the  Savior 
cj  all  men,  fpecially  of  thofe  that  believe  ; 
thcfe  things  command  and  teach  ;"  i.  e. 
build  on  this  principle,  with  fuch  degree  of 
explanation  as  the  divine  ipirit  may  direft, 
at  the  prefent  period  of  time  :  It  being  the 
will  of  God  that  light  fliall  yet  increafe. 
The  difference  beforementioned,  is  very 
Jpccial,  very  great  indeed,  between  thofe 
who  now  believe,  and  repent,  and  obey  the 
gofpel,  and  delight  their  fouls  in  all  the  con- 
folatjons  of  it  :  And  thofe  who  are  now  in 
unbelief  under  the  damnable  power  of  im- 
penitence, and  every  hateful  lull.  Chrift  is 
the  Savior  of  the  former  ejpccially,,  but,  if 
Paul  is  net  miflakcn,  he  is  the  Savior  of 
ALL    MEN,   at   laft. 

The  interfperfion  of  the  law  with  the  gof- 
pcl, is  exceedingly  manifcil,  through  the 
"whole  word  of  God.  This  confideration  i.-i 
necelFary.  to  vindicate  the  holy  fcriptuies 
Bgainfl  the  charge  of  contradiclion.     There 


UNI  V  £  RSAt     SALVATION.  gi 

U  no  t)ther  poffible  way  to  do  this ;  nei- 
ther is  their  need  of  any  other  v-^ay.  It  is 
fo  common  every  where,  that  it  is  fcarcely 
expedient  to  (ingle  out  any  paffages  in  par- 
ticular. I  will  refer,  however,  to  one  or  two, 
as  a  general  fpecimen.  Ifai.  xliii.  21,  Sec. 
*'  This  people  have  I  formed  for  myfelf  ; 
they  fliall  Ihew  forth  my  praife.  But  thou 
haft  not  called  upon  me,  O  Jacob ;  but  thou 
haft  been  weary  of  me,  O  Ilrael.  Thou  haft 
not  brought  me  the  frrtall  cattle  of  thy  burnt- 
offerings,  neither  haft  thou  honored  mc  with 
thy  facrifices.  1  have  not  caufed  thee  to 
ferv^e  with  an  offering,  iior  wearied  thee  with 
increafe.  Thou  haft  brought  me  no  fweet 
cane  with  money,  neither  haft  thou  filled  me 
tvith  the  fat  of  thy  facrifices  ;  but  thou  haft 
made  me  to  ferve  with  thy  fins,  thou  haft 
wearied  trie  with  thine  iniquities;  I,  even 
I,  am  he  that  blotteth  Out  thy  tranfgreflions 
FOR  MINE  OWN  SAKE,  and  will  not  remem- 
ber thy  fms.  Put  me  in  remembrarice  :  leC 
us  plead  together  :  declare  thou  that  thou 
mayeft  be  juftified."  See  aifd,  Ifai.  Ivii. 
13,  to  the  end.  Ifai.  Ixiii.  throughout. 

Indeed,  all  the  prophets  abundantly  life 
this  method  of  keeping  law  and  gofpel  in 
view  ;  and  would  be  gtiilty  of  the  groffeft 
contradictions  in  the  world,  upon  any  other 
fuppofition.  The  apoftles  do  the  like.  The 
fame  well  connetled  fcheme  riihs  on  to  the 
final  judgment,  with  an  afpeft  to  endlefs 
eternity.  For,  when  judgment  is  clofcd^ 
and  the  myftery  of  God,  in  this  world  fin- 


55  TREATISE      ON 

ifhed,  this  fame  thought  extends  into  eter- 
nity, and,  as  I  faid  before,  fhall  forever  be 
kept  ill  full  view.  "  Thefe  fhall  go  away 
into  everlafting  puniftiment ;  but  the  right- 
eous into  life  eternal."  Matt.  xxv.  i.  e.  The 
voice  of  law  and  juflice  is  everlajling  punijh- 
merit  to  finful  men,  confidered  in  their  pcr- 
Jonal  character  ;  but  in  the  righteous  charaHer 
of  their  atoning  Sponfor,  the  gofpel  pro- 
claims life  eternal-  Two  different  char- 
afters  are  the  very  things  here  in  view. 
And  this  is  not  at  all  uncommon  in  laws 
and  rules,  divine  and  human.  The  charac- 
ter is  often  named,  and  the  perfon  omitted, 
though  fome  perfon  always  Hands  connedled 
with  the  chara6ler,  and  is  underflood  in 
that  connexion. 

Mankind,  in  the  paffage  juft  quoted,  are 
confidered  in  txoo  characlen  :  In  their  own 
perjonally  ;  and  then  the  voice  of  the  right- 
eous law  is,  "  thefe  fhall  go  away  into  ever- 
falling  punilhment  :"  And,  in  Chrtjl,  the 
righteous,  by  union  of  faith,  (and  all  Ihall 
certainly  have  this  before  the  judgment  day, 
as  will  appear  in  its  proper  place,)  and,  in 
this  charadler,  the  gofpel  fpeaks,  and  the  law^ 
alfo,  as  fatisHed  in  the  atonement  :  "  But 
the  righteous  into  life  eternal."  I'he  perfon 
is  defignated  by  the  characlcr,  which  is  fre- 
quent 111  the  common  language  of  mankind, 
as  wh<;n  we  fa)'',  the  ruler,  the  judge,  the  fiLb- 
■jtH,  the  king,  thc' creditor,  the  debtor,  Sec.  fome 
perfon  is  always  underflood,  to  whom  the 
charatler  applies. 

I    KNOW   that   a    charaftcr  c.innot    fuIFei 


UNIVERSAL     SALVATION.  g^ 

pain,  or  enjoy  happinefs,  feparate  from  the 
perfon  ;  and  an  obje6lor  may  here  fay,  "  this 
deflroys  the  force  of  the  argument."  But  I 
think  it  does  not  at  all  :  For  the  perfon 
defignated  by  the  charader,  can  enjoy,  or 
fufFer.  All  mankind  will  fuflain  both  of 
thefe  charaders,  at  the  day  of  judgment  ; 
that  of  the  wicked  in  them/elves  perfonally ; 
and  that  of  the  righteous,  in  the  Son  of  God, 
by  union  and  imputation. 

The  .obje^lor  may  fay,  "  this  do6lrine  as 
much  proves  that  all  fhali  go  to  hell,  as  that 
all  Ihall  go  to  heaven  ;  or,  that  all  (hall  go 
away  into  everlafting  punifliment,  and  alio 
into  life  eternal,  which  is  impoffible  ;  for 
the  perfon  can  go  but  one  way."  It  is  true, 
the  perfon  can  go  but  one  way,  and  the 
perfon  only  can  fuffer,  or  enjoy  ;  but  the 
wicked  charaUer  is  capable  of  remaiaing  au 
everlafting  objeft  of  wrath,  (hame.  contempt, 
and  damnation,  or  condemnation,  and  will 
fo,  in  the  view  of  God,  and  all  holy  iii- 
ielligencies.  The  righteous  character  will 
remain  an  eternal  object  of  approbation, 
worthy  of  life  eternal. 

But  which  way  fhali  the  perfons  of  man- 
kind go  ?  They  are  delignated  both  wayh, 
and  oppofite  ways,  by  their  oppofite  char- 
afters,  and  ihey  can  go  but  one,  and  they 
are  all,  you  lay,  to  go  together  ;  by  the 
voice  of  the  law  and  juflice  to  hell ;  by  the 
voice  of  redeeming  love  in  Chrift,  to  heaven. 
IVhich  way  fhall  they  all  go  ?  Which  fhali 
get  the  vi61ory  ?  The  fentence  of  perfon  a  1 
Uifiice ;  or  the  declaration  of  grace  through 


5g  TREATISE      ON 

the  atonement  ?  Which  voice,  or  fcntencq 
fliall  triumph  ?  Which  fhall  reign  ?  It  is  a 
Tveightv,  all  important  queftion  ;  the  man 
of  infpiration  fhall  decide  it.  *'  But  where 
fin  abounded  grace  did  much  more  abound  : 
that  as  fin  hath  reigned  unto  death,  even  fo 

might  GRACE  REIGN  THRCTuGH  RIGHTEOUS- 
NESS  TO     ETERNAL     LIFE.    BY    JeSUS    ChRIST 

OUR   Lord."  Rom.  v.  2O;  21. 

Whoever  will,  with  a  mind  entirely  un- 
biaffed,    read  the  whole   chapter  with  due 
attention,   will    fee   this   grand  point   fairly 
ftated,  fully  difculTed,  and  as  fairly  decided, 
as    the    power   of   language    can    exprefs. 
There  the  firft  and  fecond  Adam,   each   a 
foederal  head  to  all  men,  are  fet  in  full  con- 
trail :  Juflice  and  grace,  the  law  and  gofpel, 
death  and  life,  condemnation   and  juftifica- 
tion,  obedience  and  difobedience.     The  ap- 
proved term  has   all    along    a  "  much  more" 
affixed  to   it  ;    and   every  where    triumphs 
over   its    oppofite.       Chrift   and    the   gofpel, 
grace  and  liFe,  juflification  and  obedience, 
every   where    abound,  reign,   and  triumph, 
over  all  the  rebellion  and  guilt  of  the  firft 
Adam,  and  that  of  all  his  race,  even,  in  the 
decpcfl  colors,   mofl  awful   malignity,  and 
widejl  extent  of  it. 

And  the  general  tenor  of  divine  revela- 
tion, bears  this  uniform  afpeft  ;  exhibiting 
and  afcertaining  the  univcrlal  vidory  of  the 
feed  of  the  woman,  over  that  of  the  ferpent. 
*'  As  I  live  faith  the  Lord,  every  knee  fhall 
bow  to  me,  and  every  tongue  fhall  confeis  to 
God."    "  Look  unto  me  and  be  ye  faved,  all 


UNIVERSAL    SAX.VATION.  ^^ 

the  ends  of  the  earth  ;  for  I  am  God  and  there 
U  none  elfe.  I  have  fworn  by  myfelf,  th^ 
word  is  gone  out  of  my  mouth  in  right-' 
«oufnefs,  and  fhall  not  return;  that  unto 
me  every  knee  fliall  bow,  every  tongue  ftiall 
fwear.  Surely  (hall  one  fay,  in  the  Lord 
have  I  righteoufnefs  and  ftrength  ;  even  to 
Jiim  fhall  merj  come,  and  all  that  are  in- 
cenfed  againft  him  fhall  be  alhamed."  Ifai, 
xlv.  22,  Sec.  "  Being  found  in  faihion  as 
a  man,  he  humbled  himfelf,  and  became 
fobedient  unto  death,  even  the  death  of  the 
Crofs.  Wherefore,  God  alfo  hath  highly 
exalted  him,  and  given  him  a  name  which 
is  above  every  name  ;  that,  at  the  name  of 
Jefus,  every  knee  fhould  bow  ;  of  things  in 
heaven,  and  things  in  earth,  and  things  un- 
der the  earth  ;  and  that  every  tongue  fhould 
confefs,  that  Jefus  Chrift  is  Lord,  to  the 
glory  of  God  the  Father."  Phil.  ii.  8,  &c. 
Whenever  the  apoftles  preached  to  a 
inixed  multitude,  as  they  often  did,  they 
commanded  them  by  divine  authority  tq 
believe,  every  one  the  feif  fame  truth.  And 
it  was  the  duty  pf  every  one  to  believe  the 
fame,  and  a  great  fin  for  any  one  rSiOt  tq 
believe.  The  warrant  of  taith  was  the  fame 
to  ail ;  the  objeU,  the  foundation  the  fame,  as 
prefented  to  all.  They,  who  believed,  refted 
on  fure  falvation  ;  yet  their  faith  made  no- 
thing true  that  was  not  true  before,  as  to 
the  foundation  on  which  their  whole  de- 
pendance  refled.  Had  they  not  believed, 
at  that  time,  "■  uevcrthelefs  the  foundation 
of  God  would  hav^  flood  equally  fare,  an(| 


70 


T  R  E  A  T  1  S  E    ON 


with  the  fame  feal."  *'  And  what  if  fome  did 
not  believe  ?  fhall  their  unbelief  make  the 
faitli  (faithfulncjs)  of  God  without  efFeft  ? 
God  forbid  :  yea  let  God  be  true  and  every 
man  a  liar."  Rom.  iii.   3,  &c. 

Now  reader,  turn  to  the  bible  and  read 
that  chapter  to  the  end.  You  will  fee  the 
falvation  of  all  the  human  kind  alike  fecured, 
in  the  firm  decree,  and  fovereign  love  of 
God,  and  in  the  atonement,  power,  and 
faithfulnefs  of  his  Son  ;  and  all  diftinftions 
among  men  removed  out  of  the  way,  as 
fully  as  words  can  poflibly  exprefs.  The 
preaching  is  mixed,  as  ufual  ;  the  law,  in 
all  its  infinite  purity  and  amazing  terror, 
condemning  all  mankind  alike  ;  and  the  gof- 
pel,  in  all  its  triumphant  glory  with  the 
fame  afpeft  of  Jure  falvation  to  every  child 
of  Adam.  This  idea  being  every  where 
attended  to  by  the  infpired  writers,  viz. 
that  faith  alone  gives  every  poor,  apoflatc 
fmner,  fenfe,  enjoyment,  and  final  aflurance 
of  falvation,  in  his  own  foul.  The  law  is 
eftablifhed,  and  the  gofpel  triumphant  in 
the  final  redemption  of  human  nature. 

It  is  manifefl  enough,  that  all  could  not 
take  the  benefit,  in  cafe  they  did  believe, 
unlefs  there  was  a  previous,  fure  foundation, 
alike  for  every  one.  No  one  lays  the  loun- 
dation  by  his  faith  ;  but  all  build  upon  it. 
"  Other  foundation  can  no  man  lay,  than 
that  which  is  laid,  which  is  Jcfus  Chrift." 
Faith,  agreeably  to  every  jufl  idea  we  can 
form  of  it,  never  had,  never  can  have,  any 
other  province  ihaa  this;  to   give  us  fenlc 


BNIVERSAt    SALVATION.  yl 

and   enjoyment   of  an  nnalteraWe  fafl  or 
obiea,  ¥  comfortable  ;   or   diftrefs    if    he 
reverfe.     Oppofite  objeOs  are  equally  the 
objeas  of  our  belief.    Two  men  are  deftmed 
to  certain  death,  by  an  enraged  band  of  fu- 
rious affaffins,  in  clofe  purfu.t.    The  o«can 
fee  and  hear  well,  and  knows  he  mull  die 
immediately,  and  is  in^awiul  terror^;   the 
other  is  totally  blind  and  deaf.     Is  not  the 
death  of  the  latter  as  furely  impending   as 
that  of  his  fellow  ?  The  o«  hath  fc«fi,  the 
ether  not  ;  but  the  dreadful  decree  is  alike 
fure  to  both, 

1  PROCEED  now  to  confider  the  decrees 
of  God  or  doarine  of  ekaion,  according 
to  reafon  and.  divine  revelation.      It  mani- 

feftly   ftandeth  thus. 

There  was  a  period  in  eternal  duration, 
which  God  inhabits,  or  filleth  up,  (as  m 
fcripture  phrale  he  is  faid  to  inhabit  eter- 
nitv)  in  which  there  was  no  exiftence  but 
God  only,  and  when  deity  had  m  lull  view 
all  poffible  exiftence.  Out  of  which  infinite 
comprehenhon,  or  view  of  all  things,  he 
inight  create  what  he  pleafed.  He  faw  what 
wa?  beft  to  be  brought  into  aaual  exiftence, 
and  what  not  ;  or  what  would  form  the 
wiicft,  beft,  moft  perfea,  and  inoft  benev- 
olent fyfteni  of  creation.  This  his  wifdom 
and  aoodnefs  moved  him  to  determine  t& 
briniTinto  aaual  exiftence,  in  the  fitteft  time 
and  manner.  On  this  choice  his  know- 
kdoe  of  all  aaual,  future  exiftence  was 
founded,   according  to  our  beft.  manner  of 


ry:^  TREATISE       d  N 

conception.  He  determined  tvhat  (hould 
be,  when  he  tnight  as  well  have  determined 
othcrvvifc,  if  he  had  feen  it  bell  ;  and,  in 
that  cafe,  would  haA-e  otherwife  decreed. 
Then  the  fyftem  would  have  been  different 
from  what  it  now  is,  or  ever  will  be  ;  alfo, 
he  would  have  foreknown  it  as  a  different 
fyftem-  But,  feeing  as  he  did,  with  infinite 
wifdom  and  goodnels,  what  would  be  beft, 
he  eternally  determined  what  fhould.  in  due 
time,  take  place  in  the  fcale  of  exigence. 

On  this,  according  to  all  the  rational 
conceptions  of  man,  was  founded  his  certain 
foreknowledge  of  all  real,  future  being,  or 
cxiftence,  in  the  univerfal  fyftem  ;  I  lay  his 
foreknowledge  of  evny  thing,  without  the 
leaft  exception,  from  the  greateft  world  and 
highcft  creature  that  ever  he  did,  or  will 
create,  to  the  very  leaft  and  loweft  ;  from  the 
higheft  angel  to  the  minutcll  reptile  or  in- 
feft  ;  and  from  the  greateft  world  to  the! 
leaft  particle  or  atom  of  duft  ;  including 
every  thing  of  a  moral  nature,  every  thought, 
volition  or  inclination  of  all  moral  agents, 
that  ftiould  ever  come  into  being  ;  all  their 
different  mcafures,  capacities,  powers,  tal- 
ents, motives  and  dilpolitions  ;  and  the  uni- 
verfal conneftion  and  refult  of  the  whole, 
as  well  as  every  fmgle  and  particular  ope- 
ration. In  a  word,  he  eternally  foreknew 
ill  adual,  future  exiftence,  moral  and  natu- 
ral, without  a  poftibility  of  miftake. 

This  knowledge  was  founded  in  his  own 
infinitely  wife  choice,  and  unalterable  deter- 
triination  or  decree  :  Or,  if  you  plealc,  his 


UNIVERSAL    SALVATION.  „ry 

irtfinitely  wife  and  good  eledlion.  And 
every  thing  moral  and  natural,  every  being 
and  mode  of  being,  every  circumftance, 
every  connexion  and  confequence  through- 
Out  the  whole  fcale  or  IVftcm  of  being,  did 
originally,  abfolutely  depend  on  the  choice, 
eleftioft,  decree,  or  predeftination  of  the 
eternal,  immutable  Jehovah.  ^  And  aii 
things;  in  aftual  being,  have  now  the  fame 
entire,  abfolute  depend-ance,.  and  ever  will 
have  to  all   eternity.  '  '.'   ;  .  t.'..    >  ;      .  : 

I  CAN  conceive  of  rwof'^od'at  all,  but  in 
the  above  view.  If  I  recede  in  the  leaft  • 
from  this  idea,  I  fall  into  complete  atheifm. 
Divine  revelation  is  plain  upon  tins  fubjeft. 
*'  Of  him,  and  through  him,  and  to  him,  are . 
all  things."  "  He  is  of  one^mind  and  who- 
can  change  him  ?  and  what  his  foul  defireth 
that  he  doth."  "  Of  whom.  took,  he  counfel?" 
"He  doeth  according  to;  his  will,  in  the 
army  of  heaven,  and  among  the  inhabitants 
of  the  earth  ;  and  none  can  flay  his  hand, 
or  fay  unto  him,  what  doeil:  thou  ?"  I  might 
recite  a  thoufand  fentences'  full  to  the  fame: 
purpofe  ;  but  it  is  neediefs.  Read  the  whole 
book  of  Job,  and  you  will  lee  every  argu- 
ment there  founded  on  the  doftrine  of  the 
divine  determinations,  and  the  infiiftrabie 
accompliftiment  of  them  all:  and  the  infinite 
iitnefs  it  fhould  be  fo.  Indeed  there  can  be 
nothitig  more  confpicuous  every  where, 
through  the  %vhole  bible.  And  in  the  rea- 
fonings  of  man,  there  can  be  no  flep  be- 
tween this  idea  of  God,  and  atheifm. 


^^  T  R  E  A  T  I  S  E    ^  N 

I  HAVE  faid,  that  God's  predeftination, 
forel^nowledge,  eleftion,  choice,  decrees,  (or 
whatever  name  by  which  you  indicate  the 
fame  thought)  are  alike  concerned  with  all 
exiflence,  and  all  modes  of  exiftence,  both 
natural  and  moral,  to  all  extent  of  fpace, 
and  to  all  endlefs  duration.  This  is  indeed 
true,  and  thus  far  gives  us  a  becoming  view 
of  God.  But  I  am  now  to  apply  this  grand 
truth  to  the  concerns  of  our  falvation  alone, 
according  to  the  plain  word  of  God.  Therein 
the  do6lrine  of  Gad's  fixed  eleftion,  or 
choice;  his  determinate  counfel  and  fore- 
knowledge ;  his  fure,  unfailing  predeftina- 
tion ;  his  purpofes  in  him  (elf  before  creation 
began,  are  expreifed  as  plainly  as  any  thing 
can  be  expreifed,  and  exactly  agreeable  to 
all  our  rational  ideas  of  a  Supreme  Being. 

In  divine  revelation,  we  find  the  election, 
decree,  predeftination,  or  appointment  of 
God.  with  refpe6l  to  fcveral  objefts  :  but  in 
every  cafe  alike  fixed  and  certain.  It  may 
fuflBce  to  confider  tlie  doHrine  only  in  four 
refpefts  ;  from  whence  we  may  eafily  make 
application  to  every  other  cale.  In  regard, 
Firjl  ;  To  particular,  men.  Secondly.;  To 
fome  particular  events.'  Thirdly  ;  To  par- 
ticular communities  of  men.  ■  Fourthly;  To 
the  eternal  lalvation  of  men. 

In  God's  revealed  will,  his  elcdion,  or  pre- 
d;eIlination  hath  iometimes  Ipecial  regard 
to  fome  parti culflr  men,  in  difiinftion  from 
others  ;  and  is  always  fovertign,  and  be- 
coming God,  whenever  cau  forelee  any 
dill uicl ions  among  creatures,  but  what,  from. 


UNIVERSAL    SALVATION.  ,j.f> 

all  eternity,  he  was  determined  himfelf  to 
make. 

Thus,  he  elected  Abraham  to  be  a  fa- 
Vorite  of  his,  the  father  of  his  covenant 
people,  rather  than  Nahor.  Thus,  for  wife 
and  holy  ends,  he  chofe  that  Pharaoh  liiould 
be  an  example  of  great  obftinacy,  rather  than 
Mofes.  Rom.  ix.  Thus  he  eleded  Jacob  to 
many  bleflfmgs  rather  than  Efau  ;  David, 
rather  than  Shimei,  or  Saul  ;  Cyrus,  rather 
than  Nebuchadnezzar  ;  Paul  to  know  and 
epjoy  the  confolations  of  the  gofpel,  in  early 
life,  and,  for  a  happy  feafon  in  this  world, 
rather  than  Pilate.  It  is  needlefs  to  mul- 
tiply particular  inflances.  In  a  word  ;  it  is 
founded  on  God's  eleftion,  choice,  or  pre- 
deftination,  that  any  man  in  the  world,  is, 
in-  this  life,  in  circumflances  more  eligible 
than  his  neighbor,  or  any  other  man.  All 
thefe  things  are  wholly  of  God,  and  of  his 
eternal  purpofe,  however  they  may  be  el- 
fefled  by  the  inftrumentality,  or  different 
conduct  of  moral  agents  :  For  even  all  their 
different  condu£l,  and  every  different  incli- 
nation in  the  univerie,  has  an  equal  and 
abfolute  dependance  on  the  eternal,  hxed 
purpofe  and  plan  that  was  unalterable,  in 
the  mind  of  Jehovah,  before  creation  began. 
This  may  ferve  as  a  fpecimen  of  what  is  in- 
tended by  ele6lion,  or  the  choice  of  God,  as 
to  all  diftin£lions  amona  men  in  this  world. 
-  With  regard  to  God's  eternal  eleftion, 
t)r  choice  relative  to  all  events  that  take  place 
Iti  time,  predeftination  h  of  the  fame  gen- 
triil  eorifidewtion. 


76 


TREATISE      ON 


Thus,  it  was  predeftinated  that  the  deli- 
verance of  IlVael,  and  the  overthrow  of  their 
enemies,  fhould  be  at  the  time,   and  in  the 
manner  it  was  at  the  red  fea,  rather  than  at 
a  different  time,   and   in   another  manner: 
That  the  deliverance  of  God's  people  from 
their  captivity  in  Babylon,  fhould  be  in  all 
circumftanccs  as  it  was,  when  it  might  have 
been  effected  with  a   thouland  different  cir- 
cumflances,    had  Jehovah  feen  fit,    and  fo 
determined.     There    was    the    choice    and 
election  of  God  in  all   this.  Ifai.  xlv.  and 
xlvi.   So   with  regard  to  the  crucifixion  of 
Chrift,  the  time,  manner,  and  whole  inflru- 
mentality,  was  eternally  fixed,  in  the  divine 
purpofe.   A6ls   ii.  23.   "  Him,  being  deliv- 
ered b}'  the   determinate  counfcl  and  fore- 
knowledge of  God,  ye  have  taken,  and  by 
wicked  hands  have  crucified  and  flain."   It 
is  jult  fo  with  all  events,  from  the  greatefl 
to  the  leaf},  and  all  dillinftions  among  them. 
The  fame   realoning   applicvs  with  regard 
to  all  communities  of  mankind  in  the  world, 
and  all  their  dillinclions.  The  eternal  choice 
or   elc6tion  of  God,  before   there  was    any 
creature,  eflablilhed  the  future  certainty  of 
all  thefe  things  ;  and  thereupon  was  God's 
foreknowledge  of  all  thele  ihtii  future  events 
founded. 

Thus  the  Jews  were  elefted  to  enjoy  the 
fpccial  privileges  of  divine  revelation,  for  a 
Jong  feafon,  in  diflin£lion  from  all  their 
fellow- men  befide.  Alio,  a  it\v  among  them 
were  elefted  to  .know  and  enjoy  inward 
laving  confolation,  in  this  world;  in  dillnic- 


UNIVERSAL    SALVATION. 


77 


tion  from. the  great  majority  of  that  nation. 
So  the  Greeks  and  Romans,  in  ancient  times, 
TV  ere  elefted  to  enjoy  the  many  bleflings  of 
civilization,  learning,  and  extenfive  empire, 
in  diflindion  from  the  ignorant  and  bar- 
barous nations  of  the  world.  Thus  alfo, 
many  particular  perfons  of  thofe  learned 
and  polite  nations,  were  predeftinated  to 
fpecial  acquirements  and  bleflings  of  know- 
ledge and  ufefulnefs,  in  diftinftion  from  the 
body  of  thofe  nations.  Innumerable  in- 
ftances  of  the  like  kind,  in  a  greater  or  lefs 
degree,  have  been  found  among  men,  and 
bodies  or  communities  of  men,  wherein  the 
eternal  predeftination  of  God,  has,  in  due 
time,  appeared. 

Not  only  all  particular  perfons  that  are 
wife  and  virtuous,  holy  and  good,  in  this 
life  ;  but  alfo  all  churches  or  holy  commu- 
nities, that,  asfuch,  fuftain  the  chara6ler  now 
mentioned,  enjoy  alfo,  all  the  privileges  and 
comforts  connefted  with  fuch  ^  charafter,  in 
this  life,  in  confequence  of  the  eternal  elec- 
tion, or  free,  fovereign  choice  of  God.  And 
they  are,  in  this  proper  and  very  important 
fenfe,  the  ekci  ;  in  contradiflindion  from 
thofe  that  yet  live  in  blindnefs,  and  are  tor- 
mented by  the  cruel  power  of  unfanftified 
nature,  and  diftreffed  in  the  awful  flavery  of 
iin.  They  likewife,  as  holy,  virtuous  and  ujefid 
coinwiumties,  are  elefted  to  a  fuperior  and 
diftinfiuifhed  reward  of  grace  in  the  world 
to  come. 

In  this  view,  they  fland  diflinguiflied 
fvom  thofe  that  }  et  live  in  ignorance  of  God 


h^  T  il    E  A  T  I    ^  E      '  t>  'S* 

and  faWation,  and  without  ufefulnefs  in  the 
world ;  thofe  that  are  yet  haters  of  God,  and 
oppored  to  the  higheft  good  of  his  creatures. 
From  all  iuch,  I  lay,  thole  who  now  know 
God,  love  and  ferve  him,  and  ferve  their 
generation  by  his  will,  are  greatly  diflin- 
guifhed,  by  the  eleftion  of  God.  This  is 
abundantly  taken  notice  of  in  the  word  of 
God  ;  for  a  fpccimen,   read  Ephef.  i. 

Whenever  ele6lion,  or  predeftination,  in 
facred  fcripture,  dotli  dijlingu'jh  one  per/on,  or 
cne  community,  or  dejcription  of  perjons,  from 
another,  it  never  hath  the  lead  regard  to  any 
thing  beyond  the  grave  ;  excepting  a  difference 
in  degree   of  felicity. 

In  the  laft  place,  the  doftrine  of  predefti- 
nation  hath,  in  the  facred  oracles,  great 
and  frequent  refpe6l  to  our  everlafting  fal- 
vation  after  death. 

It  is  a  miftaken  apprehenfion,  in  fomc, 
that  elcBion,  decree,  predejlination,  &c.  nccel- 
farily  implies  diftin6lion  between  fome  and 
others  of  mankind.  The  words  do  not  nc- 
cejfarily,  or  even  naturally,  imply  any  fuch 
thing.  It  may,  or  may  not  be  included  in 
the  idea,  or  fignificd  by  any  of  thofe  terms, 
with  equal  propriety.  This  diftinftion  is 
figniiied,  as  I  have  fhewn,  as  to  advantages 
and  difadvantages  inthis  world,  and  degrees 
of  happincfs  in  the  world  to  come.  But,  the 
ivords,  decree,  prcdeflination,  clcftion,  and 
the  like,  might  be  ufcd  with  equal  propriety, 
were  there  never  any  diftinftion  at  all  to  be 
made  between  one  man  and  another,  either 
jn  this  world  or  that  to  come.     All   words 


UNIVERSAL    SALVATION.  „q. 

of  this  import,  only  fignify  a  firm  and  fixed 
purpofe ;  an  immutable  determination  of 
God  ;  an  eftablifliment  irreverfib.k  ;  an  un- 
alterable plan  of  conduft,  laying  out  what 
fliall  take  place  and  wlmt  not. 

If  God  had  chofen,  decreed,  or  predejiinated 
that  never  any  evil  Ihould  exifl;,  either  moral 
or  natural  ;  the  whole  plan  would  have 
flood  upon  God's  ele6lion,  predeilination, 
or  decree,  as  much  as  it  does  now.  It  is 
therefore  wholly  a  miftake,  to  fuppofe  the 
words  carry  in  them  naturally  any  idea  of 
diftinftion.  If  all  the  other  planets  in  the 
folar  fyflem,  are  full  of  rational  inhabitants, 
as  is  very  probable,  and  if  they  are  all 
holy  and  happy,  which  may  be  the  cafe ; 
yet  their  condition  is  founded  on  the 
eternal  choice,  decree,  and  predeflinatioa 
of  the  Creator  as  much  as  ours.  The  eter- 
nal plan,  whatever  it  be,  whether  more  fim- 
ple  or  mixed,  is  alike  built  on  God's  elec- 
tion, decree  or  predeilination.  On  any  fup- 
pofition,  it  is  juft  what  God  determined  it 
fhould  be,  in  every  relation  and  circum- 
flance. 

To  know  what  the  decree*  of  God  are,  ox 

\vhat   his  eleflion,  choice,  or  predeftination 

is,  in  regard  to  mankind   after  this  life,  we 

mull  confult  what  he  hath  told  us,  and  abide 

only  by  w^hat  he  hath  revealed  to  us  in  his 

word.     I  have  before  faid,  that  there  is    noc 

one  thought  of  diftin£lion  between  one  man. 

•     •  •       t 

and  another,  intimated  to  us   m   the  v/holc 

bible,  with    regard   to  their  certain  falvatmi^ 

ia  the  life  to  come  •  though^  as  to  the  differ^ 


gQ  TREATISEON 

ent   ^fgree  of  happinefs,  the  diftinftidn   is 
inanifeft. 

The  divine  will,  puprofe,  cleftion,  decree, 
predeftination,  or  by  whatever  term  you 
would  fignity  the  eternal,  immutable  plan, 
of  Jehovah,  does,  every  where  in  his  word, 
fully  fe cure  the  certain  happinrjs  of  all  the  hu^ 
man  race,  after  death.  This  aflertion  is  bold, 
the  reader  may  fay  ;  I  therefore  now  appeal 
to  God's    own  word  for  the  truth  of  it. 

The  words,  decree,  predefination,  purpofe, 
and  ekHion  (which,  the  learned  will  bear  me 
witnefs,    are   terms   promifcuoufly    ufed  in 
tranflatingthe  fame  onoxri'Ahehrew  and  greek) 
with  their   derivatives,  are  brought  to   our' 
view  one  hundred  and  twenty  four  tirnes,  in.' 
the  old  and  new   teftament.     They  mollly 
refer  to  things  of  a  temporal   kind  ;   and   in 
this  fenfe,  a  diftinftion  between  one  man;  or 
one  body  of  men  and    another  is  generally 
clear  enough.     Some    are  elected   to   privi- 
leges  and  enjoyments,  in   this  world,    either 
civil  or  religious,  and  others  omitted.      Thi5f, 
is  frequent,  as  to  temporal  matters,  or  enjov- 
ments    during    this   life,    or    any  period  of  ■ 
time   pointed    out.      Of  this    dcfcription  is 
the  cafe  of  Efau  and  Jacob  ;  in  which  noth- 
ing at  all  is  included  but  what  is   of  a  tem- 
poral   nature  with  regard  to  them  and  their 
poflerity  :   Alfo,    that  of  Abraliam   and  his 
leed  ;  in  which  nothing  after  death  is  made 
peculiar   to  them,  only,   as    Abi-aham    and 
his    feed    were    typical   of    Chrifl    and    the 
church    univerfal.      In  this   view,  all   mariui 
kind  fliare  alike  in  the  election  of  that  pa-  - 


UNIVElTRSAL     SALVATION.  gl^ 

triarch,  and  that  people,  as  will  foon  air- 
pear.  So  in  the  eleftion  of  Cyrus,  for  great 
purpofes  in  this  world;  and  almoft  every- 
where in  the  facred  oracles,  thefe  terms  de- 
note only  what  wa*s  to  begin  and  end  in  a 
certain  period  of  time.  And,  it  is  always 
fo,  when  any  di{lin6lion  is  riiade  between 
one  man,  or  one  defcription  of  men  and 
another,  excepting  the  decrees  of  future  hap- 
pinefs. 

We  now  further  attend  to  the  divine 
purpofe,  or  ele£tion,  only  as  it  refpefts  the 
eternal  falvation  of  mankind,  after  this  life. 
Here,  every  reader,  that  hath  that  rare  at- 
tainment of  reading  and  thinking  wholly 
without  previous  bias  of  mind,  will  fee 
there  is  no  diftinftion  at  all,  as  to  the  cer^ 
tain  falvation  of  the  human  kind.  In  this 
view,  God  has  one  eleB  head  and  no  more  - 
and  one  elect  body  and  no  more.  The  eleB 
head  is  Ben-Adam,  the  Son  of  man,  in  equal 
connexion  with  all  human  nature.  The 
eleB  body  is  all  human  nature. 

The  forgetful  reader  may  here  cry  out, 
where  then  is  the  diftinftion  which  elcftion. 
implies  ?  But  have  I  not  fufhciently  ftiewn, 
that  the  term  implies  no  fuch  thing  neceffa- 
rily,  or  even  naturally.  There  may  be  a 
diftindion,  or  there  may  not,  confiflent 
with  the  natural  meaning  of  this  word,  or 
any  other  word  of  like  meaning,  as  predefti- 
nation,  purpofe,  decree,  determinate  coun- 
fel,  &c.  All  thefe  phrafes  import  a  certain, 
fixed,  unalterable  plan  of  Deitv ;  whether  thaJ- 

L 


82 


TREATISE     ON 


plan  contains  many  diflin6lions,  or  none  af 
all.  The  reader  will  pardon  this  fuddeu 
repetition,  as  the  idea  is  of  elTential  impor- 
tance. 

I  NOW  fay  again,  that  clc6tion,  or  pre- 
deltination,  as  it  refpects  mankind,  after 
death,  centres  in  one  head,  Christ  the  Son  of 
God.  the  Son  of  man,  the  only  mediator  between 
.God  and  man  ;  and  all  human  kind,  as  his 
kindred  body.  This  head  is  in  a  like  natural 
SLiidfaedcral  connection  with  the  whole  body 
of  human  nature.  Hence  wc  find  the  Mefli- 
ah  never  calling  himleif  the  Son  of  Abraham, 
or  the  Son  ej  David,  (thou^Ljh  others  might 
fometimcs  call  him  io)  but  Ben-Adam  the 
Son  of  man.  We  find  iome  of  the  prophets 
frequently  fo  called  of  God,  as  types  of 
Chrift.  The  mediator,  in  his  perfon  and 
in  his  types,  is  pointed  out  by  this  epithet, 
about  one  hundred  and  fifty  times,  m  the 
prophets  and  in  the  new  tcfiament ;  and 
almoft  every  time  he  fpcaks  of  himfelf,  he 
ufes  this  term.  I  do  not  rccollcft  that  he 
ever  called  himfelf  the  Son  of  Abraham,  or 
of  Noah,  or  the  Son  of  David,  or  of  any 
man  that  ever  was,  except  the  firfl  Adam. 

The  reader  will  remember,  as  I  have  in- 
timated, (and  the  learned  all  know  it  well) 
that  the  Son  of  man  is  in  the  hebrcw,  lite- 
rally the  Son  of  Adam,  and  the  mcanin^i;  the 
j'ame  in  the  original  greek.  Thh  is  the 
phrafc  our  Sa\ior  generally  ui'cth,  when 
Ipeaking  of  himfelf  ;  and  manifeflly  for  no 
piher  reafon,  thr.n  to  keep  in  our  view  hi* 
relation  to.    and  coniie6lion  with  human  na~ 


UNIVERSAL    SALVATION.  gj' 

iure,  in  the  univerfd  extent  of  ii,  without  any 
diflinclion,  or  any  more  connexion  with 
one  man,  or  one  defcription  of  men,  than 
with  another. 

It  is  true,  he  is  pointed  out  fometimes 
by  the  prophets,  as  the  Teed  of  Abraham; 
the  branch  of  Jeffe  ;  the  fon  of  David,  &c. 
But  thefe  defcriptions  of  him  are  oniy  t-o 
direft  the  church  or  people  of  God.  and  all 
that  waited  for  the  Mcihah,  how  to  know- 
when  the  true  Meffiah  did  indeed  come. 
And  the  tribe  of  Jadaii.  and  town  of  Bethle- 
hem are  mention'jd  for  the  fame  end,  v*'ith 
many  other  defcriptions,  that  we  may  know 
the  true  Mefiiah,  and  be  guarded  againfl  all 
impoftors.  But  Chrift,  in  his  human  na- 
ture, never  had  anjMnore  intimate  connexion 
with  Abraham,  Judah,  or  David,  in  con::ra- 
diftinftion  from  human  nature  in  general, 
than  he  had  with  Judea,  or  Bethlehem, 
in  contradiftin6lion  from  any  other  coun- 
try, or  town  in  the  world.  We  know  he 
had  none  with  thofe  places,  that  made  him 
a  peculiar  Savior  to  them,  in  diflinclion 
from  other  parts  of  the  world  ;  though  he 
was  born  in  that  country,  and  in  that   town. 

In'deed,  human  nature  is  identically  one 
now,  juft  as  much  as  it  was,  when  all  were 
in  Adam.  Eve  was  of  him,  and  all  human  na- 
ture isfo.  The  fliootingoutofmany  branches, 
does  not,  in  the  lead,  alter  the  nature  of 
the   tree.     We  have  had  no  intermarriages 

o 

with  any  other  fpecies  to  divide  or  alienate 
the  blood.  AH  human  flefh.  is  called  '•  thv 
6wnficjh,"     Ail  human  blood  is  one  blood. 


g^  TREATISEON 

*'  God  hath  made  of  one  blood  all  nations  to 
dwell  upon  the  face  of   the  earth."     Hence, 
with  me,  there  is   no  doubt,  that   the  fecond 
man,  the  Lord  from  heaven   hath  chofen  this 
epithet,  when  i'ptaking  of  hirafclf   fo    many- 
times,  both  typically  and  perfonally,  to  im- 
prels  on  our  minds  a  lenle  of  his  common, 
equal  union  and  connc.fl.ion  with  all  human 
nature,  as  our  Gael,    or  kinfman    Redeemer. 
Now,   I   fay    this    Son  of  man   is  God's 
only  objeft,  as  an  cle6l  head   in   regard   to 
our  eternal  falvation  ;  and  all  human  nature 
is  his    one  entire  elcEl  objeB,   in  union   witU 
Chrifl:,  as  a-'body  with  a  head.     The  Savior 
cxprefsly  fays  "  he  came  to  leek  and  to  fave, 
not  lome  pt  thofe  that  were  left  :   but"   that 
xvhich   was    loji,   that    humanity  ;  that  nature  ; 
that  ccmpkx  body  ;  which  he  fo    often   by  the 
fpirit  of  infpiration  calls  the  world;    the  whole 
•world;  alhnen  ;  all  nations ;  all  people.     "  Glad 
tidings  of  great  joy  fhall  be  unto  all  people." 
But  I  may  fpeak  more  of  the  clc6l  body,  af- 
ter I  have  further  attended  to  the  cle6l  head. 
The  lecond  man,  or  the  Son  of  man  is  often 
called   Gcd's  eleft,  or  chofen,  by    way    of  em- 
phafis  ;   and  the  fountam  of  life  to   all  men  ; 
and  a  fubftitute,  or  furety  in   the  place  of    a 
whole  fallen  world;  or  covenant  head  of  all 
human  nature. 

No  believer,  I  think,  ever  will  doubt  but 
that  the  Son  of  man,  the  Savior  of  the  world 
is  fpoken  of,  under  the  type  of  David.  Pfal. 
Ixxxix.  1, — 37.  There  we  find  him  God's 
eleCf,  or  cholen,  connefted  with  all  the 
world,  byway  of  command  and  fubjugation. 


UNIVERSAL    SALVATION.  g* 

This  all  allow,  in  Chrijl,  denotes  fpiritual 
conqueft  and  viftory.  There  we  find  God 
has  entered  into  covenant  with  him,,  as  one 
he  has  chofen  out  of  the  people.  The  Father 
fpeaks  to  bim  as  Son  of  man  ;  and  fpeaks 
to  him  fome  things  peculiar  to  the  divine 
nature,  and  many  things  to  him  as  media- 
tor and  redeemer.  Particularly,  that  the 
heavens  fhall  praife  his  wonders  ;  that  none 
in  heaven  or  among  the  fons  of  the  mighty 
can  be  compared  with  him  ;  that  the  heavens 
are  his,  the  earth  alfo  and  the  fulnefs  of  it  ; 
that  the  people  are  bleffed,  who  become  ac- 
quainted with  him,  or  know  the  joyful  found 
of  his  grace  and  love.  God  gives  him  full 
dominion  to  the  utmofl:  extent  of  the  earth  ; 
to  every  lea  and  every  river;  and  makes 
^very  mountain  to  rejoice  in  his  ftrength, 
i.  e.  the  power  of  his  falvation  ;  attributes  to 
him  a  redeeming  power,  equal  andextenfive 
as  his  creative  power.  Here  is  God's  eleft 
head  of  mankind,  God's  chofen,  and  here  is 
defcribed  the  extent  of  his  dominion  in  the 
world.  In  the  fecond  pfalm,  he  is  fet  up 
with  like  eleftive  appointment,  and  exten- 
five  dominion ;  with  pov,'er  to  break  and 
dafti  effe6tually,  until  all  bow  to  him,  from 
the  loftieft  king,  to  the  moft  obfcure  peafant 
in  the  uttermoil  parts  of  the  earth. 

In  the  Ixxii.  plalm  it  is  declared  that  his 
faving  power  Ihali  be  extended  over  the  whole 
earth.  All  nations,  the  greater  with  the 
iefs,  it  is  faid,  fhall  partake  of  his  peace  and 
rigl^teoufneis,  and  bring  forth  the  fruit  of 
the  fame.      "   The   mountains    fhall   bring 


85 


TREATISE      ON 


peace  to  the  people  and  the  little  hills  by 
righteoufnefs."  "  They  (hall  fear  him,  as 
long  as  the  lun  and  moon  endure,  through- 
out all  generations."  "  He  fliall  have  do- 
minion from  Tea  to  fea,  and  from  thif  river 
to  the  cndi  of  the  earth;"  including  the  mofl 
barbarous  and  obfcurc  inliabitants  of  the 
world.  "  They  that  dwell  m  tli«  wildernefs 
fhall  bow  before  him  ;  ail  fhall  be  fubdued 
to  him,"  "  his  enemies  fhall  lick  the  dufl." 
All  rulers  and  potentates  ;  all  diftant  princes 
fhall  bring  him  tributes  of  praifc  and  obe- 
dience. "  His  name  fhall  endure  forever, 
be  continued  as  loag  as  the  lun,  and  men 
fliall  be  blefled  in  him  ;  all  nations  (hall  call 
him  bkffed."  It  is  declared  that  from  a  very 
fmall  beginning,  like  the  confined  difcovc- 
riesof  redeeming  love,  then  among  the  jews, 
its  blelTmgsfhould  be,  in  due  time,  extended 
as  the  grafvS  of  the  earth,  and  th-e  fruit  be 
copious  and  aftonifliing.  In  metaphor  thus 
exprefled,  "there  IhiJl  be  an  handful  of 
corn  in  the  earth,  upon  the  top  of  the 
mountains  ;  the  fruit  thereof  ihall  Ihake  like 
Lebanon,  and  they  of  the  city  (i.  e.  the  city 
or  people  of  God,  extended  all  over  the 
world)  fliall  flourifh  as  the  gvafs  of  the 
earth."  Read  the  whole  Pialm  and  view 
the  cleft  head   and  ele6l  body. 

I  KNOW,  that  in  all  declarations  of  God's 
eternal  decree,  the  idea  of  dillinftion  and 
limitation  among  the  elc6l  body,  is  kept  up  : 
Some  Ihall  fooner  become  acquainted  with 
thcie  things,  and  fome  later :  Some  in  a 
higher,  and  i'omc  in  a  lower  degree  :  Some 


r  K I  V  E  R  S  A  L    SALVATION.  g« 

more  happily  afFefted  than  others,  and 
bring  forth  more  fruits  of  holinefs,  and  en- 
joy  more  confolation  in  conlequence  there- 
of. But  all  thele  diflinftions  and  limita- 
tions are  confined  to  the  prefent  world  ; 
iione  reach  beyond. 

The  Son  of  man  faith,  "all  that  the  Father 
hath  given  me  fhall  come  unto  me,  8cc."  The 
queflion  is,  how  many  ?  The  anfwer  is  "  Ha 
fliall  give  thee  the  heathen  for  thine  inheri- 
tance, and  the  uttermoft  parts  of  the  earth 
for  thy  poffefFion."  i.  e.  To  be  in  due  time 
fubdued  and  conquered,  by  the  king  anoint- 
ed on  the  holy  hill  of  Zion  ;  and  made  to 
ferve  the  Lord  with  fear,  and  rejoice  with 
trembling,  and  to  kifs  the  Son.  Here  aUo, 
the  idea  of  the  holy  and  dreadful  wrath  of 
God  is  difplayed,  and  the  voice  of  juilice 
announcing  terrible  deflruftion. 

I  WISH  the  reader  cautioufly  to  keep  in 
mind  what  I  have  obferved  before-,  that  the 
whole  of  divine  revelation  is  every  where 
mixed  from  beginning  to  end,  law  and  gofpel 
fide  by  fide  ;  the  voice  of  juftice  and  that  of 
grace  ;  and  that  the  latter,  by  the  fure  de- 
cree of  heaven,  and  by  the  merit  and  power 
of  the  Son  of  God,  is  feo  get  the  final  victory. 
"  Grace  ftiall  reign  through  righteouinefs 
unto  eternal  life,  by  Jefus  Chrifl  our  Lord." 
This  eie6l  head  is  fully  equal  to  his  great 
work  of  laving  all  men,  taking  away  the 
fins  of  the  world.  As  he  died,  not  only  for 
our  fins,  who  are  now  diftiiiLjuiflied  from 
others  by  an  early  fenfe  of  his  grace,  and 
i-arly  manifellations  of  his  fulnels  ;  but  al- 


fo  for  the  fins  of  the  whole  world.  He  can 
and  will  extend,  in  due  time,  his  all  effi- 
cacious offices,  and  exertions  of  prophet  and 
king,  co-extenfive  with  his  work  as  a  prieft. 
He  will  leek  and  fave  that  lojl  thing.  The 
utmoil  pervericnefs  of  human  nature  will  be 
overcome,  until  "  the  earth  ffiall  be  full  of 
the  knowledge  of  the  Lord  as  the  waters 
cover  the  fea."  This  ele6t  head  of  human 
liature  "  ffiall  fland  for  an  enfign  of  the 
people,  to  it  ffiall  the  Gentiles  feek,  and  his 
reft  ffiall  be  glorious  ;"  read  Ifai.   xi. 

Again,  the  ele6l  of  God  in  whom  his  foul 
delighteth,  ffiall  maniiefl;  to  all  nations  the 
judgment  of  the  law,  or  juftice  of  God, 
vrhoUy  fatisfied  in  him.  All,  that  his  obe- 
dience unto  death  hath  merited,  his  power 
and  faithfulnefs  will  apply  to  the  human 
kind,  in  the  mofl  diftant  times  and  regions. 
In  fpite  of  all  oppofition  he  will  not  fail  nor 
be  difcouragcd,  until  the  moft  diftant  illands 
in  the  world  have  bowed  to  the  all  command- 
ing power  of  his  grace,  the  almighty  energy 
of  his  fpirit  ;  fo  that  they  ffiall  fmg  to  the 
Lord  a  new  fong,  and  his  praife  from  the 
end  of  the  earth.  The  wildcrncfs  and  the 
cities  thereof  ffiall  lift  up  their  voice;  the 
inhabitants  of  the  rock  ffiall  fing,  and  they 
ffiall  ffiout  from  the  top  of  the  mountains. 
Read  Ifai.  xlii.  from  the  bcoinninf?  to  the 
i6th  vcrfe. 

This  glorious  head  and  the  elc6l  body  are 
one,  in  the  prcdcllmation  of  God.  '•  I  will 
bring  forth  a  feed  out  of  Jacob,  (i.  c.  Chrift) 
and  out  of  Judah  an  inheritor  of  my   moun- 


UhTlvkiSAL     SAtVATION. 


89 


tains,  and  mine  ele6l   (that   is,    the  body  of 
Chrift)  lliall  inherit  it,  and  my  fervants  ihall 
dwell  there."    Ifai.  Ixv.   g.      "  For  thus  faith 
the  Lord    I  will    extend  peace   to  her   like 
a  river,  and  the  glorj  of   the  gentiles  like   a 
flowing  ftream,"  it  is  again  faid  in  the  pro- 
phet "  as  the  days  of  a  tree  are  the  days  of 
my  people,  and  mine  elc6l  fhall  long  enjoj/ 
the  work  of  their  hands."     "  The  Lord  Ihall 
/  be  king  over  all  the  earth  ;   in  that  day  fhall 
there  be  one  Lord  and  his    name  one  :"  i.  e. 
All  people  Ihall  be  united   in  his  characler. 
We  niight  compile    a  volume    of   citations 
from  the  prophets,  all  of  the  fame  tenor,   as 
pure  gofpd  ;  and,  at  the  fame  time  lee  man)/- 
limitations  anddiflin6tions  among  mankind, 
of  a  prefent  different  charafter,  and  the  voice 
of  juftice    every    where    intermixed,     and 
crying  aloud  for  vengeance  ;   but   the  voice 
of  grace  and  the  blood    of  Chrift   fpeaking 
better  things.     "  Lo  the  lion   of  the  tribe  of 
Judah,  the  root  and  offspring  of  David  hath 
prevailed." 

I  COULD  wifh  that  every  reader  might 
attend  to  Paul's  difcourfe  on  the  do6trme 
of  eleftion,  efpecially  in  the  nmih,  tenth 
and  eleventh  chapters  of  his  cpiitie  to  the 
Romans.  There  we  find  an  eternal,  fixed 
plan  of  Deity,  infuring  the  final  falvadon  of 
all  the  literal,  or  natural  {cq6.  of  Abraham,  all 
the  Jews.  Yet,  in  the  courfe  or  this  life, 
in  the  courfe  of  time,  and  God's  difpenfa- 
tions  on  earth,  with  that  nation,  the  apoflle 
takes  notice  of  as  great  and  iovereign  dif- 
M 


Q(3  theatiseom 

tindions,  as  between  Jacob  and  Efau,  in 
temporal  matters  ;  and  makes  the  latter  an 
emblem  to  illuftrate  the  former. 

He  bewails,  from  his  own  former  bitter 
experience,  hardnels  of  heart,  and  enmity^ 
againll  Chrift  ;  the  miferable  cafe  of  that 
nation  as  a  body.  They  wifhed  themfeives 
at  the  greateft  diflance  from  Chrift  and  all 
his  offered  grace,  as  he  once  did,  or  could 
do,  in  his  blindnefs  and  enmity.  He  could 
fympathize  with  them,  and  greatly  pity 
them,  from  his  own  experience.  He  faw 
but  a  very  few  of  them  reconciled  to  their 
Melfiali,  or  in  the  knowledge  and  enjoyment 
of  the  benefit;  only  a  remnant  poflefling  the 
knowledge,  fenfe,  and  comfort  of  falvation. 

Many  more  gentiles  had  come  to  the 
knowledg-e  and  comfort  of  eternal  falvation 
than  of  the  jews  ;  though  they  were  very 
zealous,  and  followed  after  riohteoufnefs  in 
their  own  blind  way.  They  reje tied  an  all- 
fuHicient  atonement,  and  eternal  life,  on  the 
fame  footing  that  any  publican  might  have 
it,  or  any  poor,  icandalous,  filthy  dog  of 
the  gentile  world.  For  they  gave  other  na- 
tions no  better  epithet.  They  did  not  at 
all  underfland  how,  m  Chrijl  (the  only  cha- 
racler  that  God  hath  the  leaft  rcfpctl  unto, 
m  the  final  falvation  of  all  men,  or  anynxjdi) 
«very  valley  was  filled,  and  every  moun- 
tain and  hill  made  low,  and  all  crookt:d 
things  llraight,  and  all  rough  things  plan:, 
ynd  the  Lord  alone  exalted:  How  all  boaft- 
ing  was  cut  olF,  and  God  would  ftain  the: 
pride  of  all  glory.     Thefc  things    they    did 


UNIVERSAL    SALVATION.  gf 

not  underftand  ;  therefore  they  fought  fal- 
vation  bv  ways  of  diftinaion,  or  as  it  is  ex- 
preffedby  the  works  of  the  law."  They 
fuppofed  that  they  muft,  fome  how,  be 
marked  different  from  other  men  ;  before, 
any  thing  God  had  ever  done,  would  be  a 
/lire foundation  and  a  file  foundation  of  then- 
hope. 

The  apoftle  tells  them  that  this  was  a  molt 
miferable  ftate  of  mind  to  be  in,  and  a  moft 
comfortlefs  condition ;   that  they    were    aw- 
fully   blind,    as    to  all   prefent  knowledge, 
love,  and  fervice   of   God,  or  confolation  ; 
and  that  the  prefent  temper  of  their  hearts 
involved  in  it  wickednefs,  injufice,  demand- 
ing eternal  damnation,  in  their  own  perfons. 
He  labors  with  the  utmoft  concern,  to  bring 
them  to  know  better,  to  enjoy  the  comfort  of 
hope,  and  to  love  and  ferve  God   in    confe- 
quence  of  it.     Yet  he  fully  affcrts   that  God 
had  fecured,  and,  in  his  own  time,  would  cer- 
tainly effect  the  final  falvation    of  every  Jew 
that  ever  had    exillence.      He  declares  that 
although  their  blindnefs  was  fo  awful  at  pre- 
fect;  yet  it  fliouldnot  finally    prevent  their 
falvation. 

After  ail  he  fays  againft  their  moll 
abominable  obl'li^acy,  and'the  doleful  effeds 
of  It,  in  this  zuorld  ;  he  alferts  that  the  final 
falvation  of  his  whole  kindred  nation,  ilood 
on  a  foundation  very  different  from  any 
thing  in  them,  or  in  any  creature.  "  And  fo 
all  Ifrael  fhall  be  faved  :  As  it  is  written, 
there  fliall  come  out  of  Zion  a  deliverer,  and 
avail  turn  away   ungodlinefs  from    Jacob ; 


»f 


TREATISE      O  14 


For  this  is  my  covenant  unto  them,  when  I 
Ihail  take  away  their  fins.  As  concerning 
thegolpcl,  thcv  are  enemies  for  your  fakes;" 
i.  c.lhey  arc  lett  in  awful  blindnefs,  for  the 
jjrefent,  and  will  be,  for  a  feafon,  that  the 
golpel  may  have  a  greater  fpread  among  you 
Gentiles,  "'  but,  as  touchmg  the  eleftion, 
they  are  Ijcloved  for  the  fathers'  fakes."  i.  e. 
Their  falvation  is  fecured  in  the  eleft  body 
of  Chriil,  together  with,  and  as  fully  as  thai 
of  their  fathers,  the  patriarchs  and  prophets, 
who  walked  ever  fo  humbly  and  uprightly 
before  God,  and  enjoyed  great  confolation  : 
•'  For  the  gifts  and  calling  of  God  are  with- 
out repentance."  Rom,  xi.  25. 

God  never  refled  one  atom  of  his  eternal 
plan  and  fixed  purpofe,  on  any  creature,  or 
any  thing  that  ibould  ever,  at  any  particu^ 
lar  time,  be  found  in  creatures.  They  all 
yather  fubferve  th^  accomplifhment  of  it, 
Indeed,. they  can  by  no  means  iruftrate  "  the 
determinate  counfcl  and  foreknowledge  of 
God,"  in  2ii\y  oneinftance. 

Go  p  cuts  off  all  mankind,  7^holly,in  every 
vie.zu,  but  in  his  ow?}  Son,  Jtws  and  Gentiles 
^like,  and  ihere  is  not  the  leafl  difference, 
lie  concludes,  or  fhuts  all  mankind  up  to- 
gfther,  in  total  wickcdnefs,  and  unbelief  ^ 
;i^d  even  in  that  very  predicament,  afccr- 
tains  their  falvation,  and  that  ot  all  alike. 
*•  For  God  hath  concluded  them  all  in  un- 
belief, that  he  might  have  mercy  upon  all." 
PvOm.  xi.  32.  This  is  mofi  aftoniihing  ; 
but,  I  wifli  men  would  not  cavil  about  it, 
an,4  quarrel  with  it  as  they  do.     l.et    thcin 


UNIVERSAL    SALVATION.  ^ 

rather  feci  in  their  hearts,  towards  the  great 
God  and  his  iovereign  will,  wifdom,  and 
grace,  as  Paul  did ;  and  fay,  with  him : 
*'  O  the  depth  of  the  riches,  both  of  the  wif- 
dom and  knowledge  of  God  !  how  unfearch- 
able  are  his  judgments  (i.  e.  decrees)  and  his 
ways  paft  finding  out !  For  of  him7  and 
through  him,  and  to  him,  are  all  things  : 
To  whom  be  glory  forever,  Amen.  I  wifh 
the  reader  carefully  to  attend  to  the  Epif- 
ties  to  the  Romans  and  Galatians,  in  par- 
ticular, although  all  the  writings  of  Paul, 
and  the  whole  facred  fcripture  centre  in 
the  fame  great  point ;  Chriji,  and  the  falva- 
tion  of  his  myjlic  body. 

In  a  word;  the  dodlrine  of  God's  elec- 
tion, or  eternal,  fixed  choice,  decrees,  pre- 
deftination,  by  what  name  foever  you  are 
pleafed  to  call  it,  as  it  refpe6|s  his  grace  to 
the  human  kind  in  this  world,  and  their 
falvation  in  the  world  to  come,  Hands  ex- 
a6lly  thus,  in  all  the  reafon  we  are  capable 
of,  and  in  all  the  facred  oracles.  AH  is 
fixed  and  immutable,  in  the  mind  of  Jehov- 
ah, from  eternity  to  eternity  ;  involving  in- 
numerable diftin^tions  among  men,  com- 
munities, and  nations  of  men  ;  and,  as  ma- 
ny in  regard  to  privileges,  light,  comfort, 
influence  and  effe6l,  in  the  prefent  woi'ld  ; 
s,nd  great,  and  innumerable  dillinftions  and 
differences  in  the  life  and  world  to  come,  in 
legard  to  different  degrees  of  happinefs,  dig- 
nity, and  glory.  Yet  the  divine  purpoTe 
^like  fecures  all  men  in  ChriJI  alone  ;  in  hi^ 
fi,nipn  with,  and  covenant  tor  human  natu^r^, 


94 


TAEATlSE      OM 


as  a  cnvmavi  for  the  people,  and  Gods  falva- 
tion  to  the  cndf,  of  the  earth  ;  and  by  the 
exertion  of  his  oflBce  of  prieft,  prophet,  and 
king,  in  equal  extent  with  each  other.  In 
this  way,  I  fay,  alike  fecures  every  part  of 
human  nature,  from  any  pain  or  forrow  in 
the  world  to  come  :  And  alike  fecures  real 
happinefs  and  glory  to  every  one,  in  that 
proportion  of  grace,  which  infinite  wifdom 
and   goodnefs  hath   appointed. 

We  now  look  into  the  atonement,  the 
fource  of  all  hope  to  guilty  man.  Some 
have,  in  late  years,  imbibed  a  fentiment 
concerning  the  atonement,  exceedingly  dif- 
ferent from  that  of  the  prophets  and  apoflles, 
that  of  the  primitive  fathers  in  the  chriftian 
church,  or  that  of  our  chriftian  fathers  in 
later  times,  fuch  as  Ltithe?-,  Calvin,  Owen, 
Flavfl,  Watts,  Hooker,  Edwards,  and  indeed 
every  man  in  Europe  and  America,  that  has 
paft  under  the  denomination  of  a  calvinift, 
jince  the  reformation. 

Their  idea  is,  that  the  atonement  is 
nothing  of  a  vicarious  nature.  They  ad- 
mit nothing  like  a  fubftitute  ;  nothing  like 
a  legal  transfer  of  guilt  and  righteoufnefs, 
hy  divine  conftitution  and  appointment ; 
nothmg  like  a  bondfman  paying  for  an 
original  debtor  ;  nothing  like  a  redeem«?r, 
under  the  Jewifh  law,  ftepping  into  the 
place  of  his  kinfman,  and  redeeming  by 
price  his  forfeited  inheritance  ;  nothing  like 
^  good  charafter  prefented  and  accepted,  in 
hwy  in  the  room  and  ftead  of  a  bad   onf  j 


UNIVIRSAL    SALVATION.  or 

ii,c.  Sec.  But  thefe  have  been  uniformly, 
the  fentiments  of  thofe  I  before  mentioned, 
fince  the  chriftian  aera ;  and  the  uniform 
fenfe  of  the  Jewifh  church,  with  refpe6l  to 
the  great  atonement  pointed  out  by  all  the 
facrifices,  fubftitutes,  propitiations,  and  a- 
tonements  of  that  oeconomy  ;  and  have,  ever 
been  the  invariable  fentiments  of  all  nations 
©f  the  earth,  fo  far  as  they  have  made  ufe  of 
propitiations  and  atonements. 

Those  ideas,  and  indeed,  the  idea  of  any 
proper  atonement,  or  legal  transfer  of  guilt 
and  righteoufncfs,  is  now  wholly  difcarded 
by  fome.  They  have,  to  the  great  aftonifhr 
ment  of  many,  boldly  alferted  that  all  the 
oblations  and  facrifices  of  the  ancient 
church,  had  no  direft  meaning  in  them  ; 
but  that  thev  are  a  vague  and  indefinite 
kind  of  premonition,  that  a  Mefliah  ftiould, 
in  due  time,  fuffer,  not  however,  as  an  ob" 
lation,  vicar,  or  fubjlitute,  for  any  man. 
Hence  according  to  them,  he  did  not  bear 
any  man's  fins  in  his  own  body  on  the  tree, 
in  any  direct;  and  proper  fenfe  ;  was  not 
wounded  for  our  tranfgreflions,  or  bruifed 
for  our  iniquities  ;  the  chaftifement  of  our 
peace,  was  not  upon  him,  nor  are  we  healed 
by  his  ftripes  :  Only  as  in  a  mere  metaphor- 
ical, indireft,  and  improper  fenfe. 

Having  denied  the  transfer,  and  every 
thing  of  the  nature  of  a  dire6i;  and  proper 
imputation,  they  explain  the  whole  import 
of  Chrift's  obedience  unto  death,  in  the  fol- 
lowing manner.  "  That  God  being  in  his 
free  fovereign  goodnefs,  determined  to   fave 


^5  T  R  E  A  T  I  S  E    O  N 

finners,  of  his  own  mere  mercy,  was  yefe 
equally  determined  to  vindicate  his  la\v, 
and  give  the  highell  poflible  teflimony  of 
his  everlafling  approbation  of  it,  to  all  in- 
telligent creatures.  Therefore,  with  the  free 
content  of  his  own  Son,  brought  him  under 
this  fame  law,  in  human  nature,  and  then  ex- 
a6led  the  whole  demand  of  it.  Hereby  (hew- 
ing, that  God  fo  highly  efteemed  the  law,  as 
to  honor  it,  at  the  greatefl  poffible  expencc  ; 
and  that  he  was  willing  to  do  nothing,  but 
as  he  would  be  done  by.  But  in  the  like 
predicament,  he  was  willing  his  Son  fhould 
fuffer  jull  as  his  law  demands  of  man  : 
And  halving  given  this  greatefl  demon- 
ftration  of  the  infinite  excellency  of  his 
law,  he  now  pardons  and  favcs  whom  he 
pleafes,  of  his  own  fovereign  grace  and 
mere  mercy."  This  they  call  the  atone- 
ment ;  though  in  full  oppofition  to  all  pro- 
priety of  language,    as  will  fully  appear. 

TiiF.y  have  no  idea  of  letting  this  atone- 
ment to  the  account  of  man  ;  or  laying  the 
iniquities  of  men  on  Chrift,  by  any  legal 
transfer,  or  any  vicarious  covenant  of 
redemption,  or  any  thing  like  imputa- 
tions on  cither  fide.  They  only  fay,  that 
the  door  is  now  wide  open  for  God  to  favc 
finners,  and  fully  maintain  all  the  honors 
of  jullice,  and  that  God  now  a£ls,  accord- 
ing to  the  free  propcnfity  ol  his  own  nature, 
in  this  great  affair. 

Tnisdo6lrine,  if  true,  would,  at  firft  fight 
fhcw  us  that  the  eternal  happinefs  of  all 
fijjners   i:»  made    furc.     For  what   will   not 


UNIVERSAL     SALVATION.  gy 

infinite  love  (God  is  love)  joined  with 
infinite  power  do,  when  there  remains  not 
the  leaft  claim  of  juftice,  or  any  othfer  di- 
vine attribute  in  the  way  ?  We  may  fafely 
abide  by  what  God  hath  fo  often,  and  fo 
clearly  told  iis  ;  that  nothing  but  the  claim 
of  juftice  can  ftand  in  the  way  of  our  hap- 
pinefs.  All  his  moral  attributes  are  on  the 
iide  of  our  happinefs,  this  only  excepted. 
All  his  natural  attributes  are  ready  to  carry 
into  effeQ:  all  that  his  infinite  grace,  mercy, 
and  love  point  out  ;  favmg  only  that  the 
honor  of  his  law,  the  copy  of  his  infinite 
holinefs  and  juftice,  ftands  in  the  way. 

That  the  moral  nature  of  God  is  infinite 
love,  is  moft  certain  :  That  this  love  pleads 
infinitely  for  fparing  every  finner  from 
eternal  death,  he  hath  often  faid,  and  con- 
firmed by  folemn  oath,  Ezek,  xviii,  and 
through  the  whole  tenor  of  his  word.  Now 
what  can  any  defire  more,  to  inlure  their 
own  falvation,  than  the  declaration  and  oath 
of  God,  that  his  whole  difpofition  is  infi- 
nitely oppofed  to  the  final  deftruclion  of 
any  man  :  being  alfo  aftiired,  that  every  at- 
tribute of  his  nature,  may  appear  infinitely 
glorious  and  honorable,  in  the  falvation 
of  all ;  and  that  infinite,  uncontroulable 
wifdom  and  power,  are  ever  ready  to  ac- 
complifti  all  the  divine  will  ? 

I  THEREFORE  fay  again,  that,  if  the  afore- 
mentioned,  new  notion    of  the    atonement 
were  juft,    the  final    falvation  of  all    man- 
kind would  be  as  lure,  as  infinite  love  and 
N 


q3  treatiseon 

power  can  make  it ;  and  therc  would  need 
no  more  to  be  faid  on  the  Tubjeft'.  But  I 
would  not  avail  myfelf,  at  all,  of  this  prin- 
ciple :  For  it  is  entirely  oppofttc  to  all  rea- 
ion,   and  the  whole  word  of  God. 

The  true  doctrine  of  the  atone- 
ment is  in  very  deed  this.  A  direEi,  true, 
TiTid  proper  fitiing  all  cur  guilt  to  the  account  of 
Chrijl,  as  curjadcral  head  and  Jponjor  :  And 
a  like  placing  his  obedience  unto  death,  to  our 
account.  In  the  covenant  of  redemption 
and  divine  conllitution,  God  regards  both 
parties,  jull  as  though  the  Son  of  man  had 
perfonally  done  all,  man  hath  done ;  and 
man  had  don-e  and  fuffercd  all  that  ih^Jecond 
man  hath  himfelf  done  and  fufFered.  Rom. 
viii.  3,  4.  "  For  what  the  laiv  could  not  do, 
in  that  it  was  weak  through  the  fleih,  God 
lending  his  own  Son  in  the  likenefs  of  finful 
llefli,  and  for  fm  condemned  fm  in  the 
flefh  :  That  the  rightcoulncfs  of  the  law 
might  be  fuHilled  in  us,  who  walk  not 
after  the  flelh,  but  after  the  fpirit."  In 
the  atonement,  |  f.  h  o  v  a  h  looked  on 
liis  Son,  in  the  glafs  of  foederal  ftipula- 
tion,  in  the  very  charatlcr  of  finful  man, 
and,  for  Lim  a  tuie.  and  proper  Jubjluute,  and 
treated  hmi  in  jullice  as  fuch ;  and  took 
complete  fatisfa6tion  of  him,  for  all  fmful 
man  deicrvcd.  This  being  done,  he  lot)ks 
on  linful  man  in  the  true  and  proper  charaEicr 
of  his  fubllitutc  or  vi(  ar,  even  the  Son  of 
man,  and  will  be  fure  to  treat  him  accord- 
ingly. The  alfertion  is  mofh  allonifliing. 
and' far  fiom  what  man   or   angels    would 


UNIVERSAL     SALVATION. 


99 


ever  have  thought  of,  had  it  not  been  re- 
vealed by  God  himfelf.  This,  agreeably  to 
the  divine  oracles,  is  a  conftant  mark  of  the 
truth- 

HfREfome  may  cry  out  and  fay,  guilt 
and  righteoufnefs  is  of  a  perfonal  nature, 
and  cannot  be  transferred.  But  I  now  pro- 
mife,  that  in  its  proper  place,  I  will  fully 
demonftrate,  that  although  both  thefe  are 
perfonal,  they  may  be  transferred,  fully  ac- 
cording to  reafon  and  common  fenfe,  as  well 
as  ao-reeably  to  the  divine  conftitution. 
But  firft,  I  muft  adduce  my  evidences  to 
(hew  that  the  fcripture  do6lrine  of  atone- 
ment is  exaftly  as  I  have  dated. 

Here  are  four  englilh  terms,  frequent  in 
the  bible,  which  promifcuoufly  convey  the 
fame  idea,  viz.  aiomment,  ravjcm,  propitiation, 
Si-aA  redemption.  The  learned  will  bearme  wit- 
nefs,that  the  fame  original  hebrew  and  greek 
words,  with  all  their  compounds  and  deriv- 
atives, are  promifcuoufly  tranflated  by  thefe 
englifh  words,  with  the  derivatives  and  com- 
pounds of  the  fame.  The  fubftantives  are 
nitd.  fcventy  two  times  in  the  old  and  new 
teftament,  in  the  original,  and  alfo  in  the 
tranflation.  They,  every  where,  either  di- 
reftly  import,  or  fairly  allude  unto  a  true 
and  proper  transfer,  or  fetting  the  doings  or 
fufferings  of  one,  to  the  true  and  proper  ac- 
count of  another  ;  or  dealing  with  one,  not 
in  his  perfonal  charafter,  but  in  the  perfon- 
al chara£ler  of  another,  hy  him  ajfuvied. 

I   MIGHT  nil  many  ff#:)S,  ftiould  I   bring 
up  to  view  diflinftly.  ever)'  palTagc  m  fcrip- 


lOO 


TREATISE       ON 


ture  that  is  to  the  purpofe,  and  make  only 
a  brief  commciH  on  each.  I  fhall  only  ad- 
duce a  few,  and  leave  the  reader  to  add  ma- 
ny more,  at  liis  lei  lure,  if  he  pleafe.  The 
plain  import  of  all  the  facrifices  and  obla- 
tions, which  God  appointed  by  Moles,  firfl; 
meet  our  a  iew.  Their  whole  meaning  cen- 
ters in  the  antitype,  which  all,  that  pay  any 
regard  to  revelation,  allow  to  be  Chrift. 
T  here  is  no  figure  no  metaphor  in  a  type^ 
any  more  than  m  the  mod  plain  and  fim- 
pie  propofition.  All  types  only  fpeak  in 
the  mofl  direft  manner  to  the  eye,  what  the 
mofl  fmiple  propofition  does  to  the  eye,  if 
read,  or  to  the  ear  if  pronounced.  Our 
mouths  Ipeak  words  ;  types  Ipeak  things 
more  direClly,  and  admit  no  metaphor. 

The  term  is  firfl  uled,  to  give  us  the  tine 
and  proper  idea  of  a  propitiation,  ranfom, 
^c.  in  Exodus  xxi.   30.      "  If  there  be  laid 
on  him  a  fum  of  money,  then  he  fhall  give 
tor  the  RANSOM  of  his  life  whatloever  is  laid 
upon  him."      Here    the  money   mentioned, 
comes  direftly   and  properly  into  the  place 
of  the  man's  life  ;  one  or  the  other  mufl  be 
Jaid  down.       Again    Exodus    xxx.    12,    16. 
*•  And  thou  fhalt  take  the  atonement-money 
of  the  children  of  lirael,  and  fhalt  appoint 
3t  for   the   lervice   of  the  tabernacle  of  the 
congregation  ;    that   it   may  be  a  memorial 
unto  the  children  of  Ifracl  before  the  Lord, 
to  make  an  atonement  for  your  fouls."    An 
atonement    is    called    aioniment-moncy,      the 
whole    idea    of    which    is     negotiable,     or 
iranslerable.      In   the  cafe  of  the    rcdemp- 


UNIVERSAL    SALVATION.  j^^ 

tion  of  an  inheritance  that  has  been  a- 
lienated,  the  word  is  often  ufed  to  fi^ify 
a  proper  price.  Levit.  xxv.  23,  24,  25. 
Paul,  with  the  plaineft  allufion  to  this 
chapter,  comments  upon  it,  applying  it  to 
the  redemption  by  Chrift.  Ephef.  i.  14. 
"  Which  is  the  earnefl  of  our  inheritance, 
until  the  redemption  of  the  purchafed  pof- 
i'effion,  unto  the  praife  of  his  glory."  How 
direftly  is  the  vi6lim  put  in  the  place  of 
Ifaac  ?  See  Gen.  xxii.  No  language  can 
poffibly  Ipeak  plainer  than  the  type  of  the 
two  goats,  Levit.  xvi.  The  high  prieft  killed 
one  goat  for  the  people  ;  fhewing  that  they 
all  deferved  to  die,  and  that  the  antitype 
fhould  indeed  die  for  them,.  Then,  by  a 
plain  fignal,  with  full  confcffion  of  all  their 
fins,  laid  them  on  the  head  of  the  icape  goat, 
to  be  carried  away  into  cverlading  oblivion, 
as  to  any  punifhment  that  fhould  come  on 
them  in  another  world,  for  thtir  fins ;  though 
the  very  fymbol,  fo  often  repeated,  would 
keep  them  in  perpetual  remembrance,  for 
a  proper  efFe6l  on  their  own  minds. 

David  applies  the  direft  and  proper  im- 
port of  all  thefe  types,  to  redemption  by 
Chrift,  and  makes  ufe  of  the  lame  words, 
Pfaim  xlix.  7,  8.  "  None  of  them  can  by 
any  means  redeem  his  brother,  nor  give  to 
God  a  ranfom  for  bim  :  For  the  redemption 
of  their  foul  is  precious,  and  it  ceaieth  for- 
ever." Solomon  ucnderftands  the  fame  term 
to  mean  one  thing  direftly  far-  another,  Prov. 
xiii.  8-  ''  The  ranfom  of  a  man's  life  are 
his  riches."     Read  Paul's  comment  on  the 


102  TREATISE      ON 

import  of  all  tlicfe  terms/centering  in  Chrift, 
Rom.  iii.  21.  lo  the  end.  The  apoflle  here 
and  every  where,  notices  the  abundance  of 
grace  conneded  with  our  juftification  ;  and 
alfo  fhews  us  that  there  is  much  more  of 
grace  and  mercy  conncded  with  our  jufti- 
fication, by  a  true  and  proper  imputation,  than 
could  be  in  any  other  way,  which  1  fhall 
fully  confirm  in  its  proper  place. 

In  the  fifth  chapter  of  theepiftle  to  the  Ro- 
mans, Paul  confiders  the  atonement  in  this 
view:  That  Jefus  paid  the  whole  price  for  us, 
or  exhibited  his  own  charafter  to  God  in  the 
room  and  ftead  of  ours,  when  wc  were  in 
our  worft  ftate,  without  repentance,  with- 
out faith,  in  all  our  enmity,  and  in  every 
view  moft  unworthy  :  That  he  did  jullify 
us,  not  as  penitent  ;  but  as  impenitent ;  not 
as  believers,  but  as  unbelievers  ;  tor  penitence 
and  faith  are  exercifes  of  a  new  heart,  and 
godlinefs  ;  not  as  godly,  in  the  leafl  degree  ; 
but  as  wholly  ungodly  :  And  then  brings 
the  knowledge  and  comfort  of  this  previous 
tranfa6tion  to  our  fouls,  bv  izivintr  us  a  heart 
prepared  to  have  light  and  full  evidence 
operate  properly  upon  ;  alfo.  communica- 
ting to  us  full  evidence  of  what  he  hath 
done,  lo  that  wc  receive  a  previous  atone- 
ment, and  "  know  the  things  that  are  freely 
given  us  of  God." 

John  tells  us,  if  any  man,  any  of  the 
human  kind  fin,  we  have*  an  advocate  with 
the  P^ather,  Jefus  Chrift;  the  righteous  :  that 
they  who  at  prejcnt  are  convinced  of  this, 
have  prrfcnt  Jpecial  cornfort  in   it  ;  but  that 


UNIVERSAL    SALVATION.  jq^ 

the  propitiation  and  the  advocate  would 
furely  extend  to  all,  in  due  time.  For  he  de- 
clares that  this  advocate  for  any  man,  "is the 
propitiation  for  our  fins,  and  not  for  ours 
only,  but  alfo  for  the  fins  of  the  whole 
WORLD."  He  alfo  declares,  that  a  man 
muft  have  a  good  and  obedient  heart  given 
him,  in  order  to  take  this  comfort-  "  And 
hereby  we  do  know  that  we  know  him,  if 
we  keep    his    commandments."     i.    John, 

ii.   1,   2,   3.  ^     ,    , 

Jesus  tells  us.  Matt.  xx.  28.  and  Mark 
X.  45.  Vkrhat  the  end  of  his  death  was  ;  "  to 
jrive  his  life  a  ranfom  for  many."  He  does 
not,  in  thefe  places,  tell  us  how  many.  The 
word  many,  may  comprehend  a  part,  or  all 
of  the  human  race.  In  John  i.  29.  the  ex- 
tent of  the  ranfom  is  declared.  "  John  feeth 
Jefus  coming  unto  him,  and  faith.  Behold 
the  Lamb  of  God,  which  taketh  away  the 
SIN  OF  THE  WORLD."  Paul  undeiftaiids  this 
ranfom  for  many,  to  fignify  juil  as  many  as 
there  fnall  ever  exift  of  the  human  kind, 
and  fo  calls  it  "  a  ranjom  for  all."  1.  Tim. 
ii,    6. 

The  fame  apoftle  fpeaketh  of  the  ex- 
ceeding comfort  refulting  from  predeftina- 
tion  and  adoption,  as  firil  communicated  to 
prefent  believers,  and  equally  fure  in  God's 
time,  to  extend  to  all  the  children  of  men. 
Ephef.  i.  4, — 14.  "  According  as  he  hath 
chofen  us  in  him,  before  the  foundation  oi 
the  world,  that  we  fliould  be  holy,  and  with- 
out blame  before  him  in  love  :  Having  pre-- 
dellinatcd  us  unto  the  adoption  of  children, 


104 


TREATISE     ON 


by  Jefus  Chrift  to  himfclf,  according  to  the 
good  pleafurc  of  his  will,  to  the  pr.iile  of 
the  glory  of  his  grace,  wherein  he  hath  made 
us  accepted  in  the  Beloved  :  In  whom  wc 
have  redemption  through  his  biood,  the  for- 
givenefs  of  fms,  according  to  the  riches  of 
his  grace  ;  wherein  he  hath  abounded  to- 
ward us  in  all  wildom  and  prudence,  having 
made  known  unto  us  the  myftery  of  his  will, 
accordmg  to  his  good  plealure,  which  he 
hath  purpofed  in  himfclf  :  That  in  the  dif- 
penfation  of  the  fulnefs  of  times,  he  might 
gather  together  in  one  all  things  in  Chrift, 
both  which  are  in  heaven,  and  which  arc  on 
earth,  even  in  him  :  In  whom  alfo  we  have 
obtained  an  inheritance,  being  prcdeftinated 
according  to  the  purpofe  of  him  who  work- 
eth  all  things  after  the  counfel  of  his  own 
will  :  That  we  fhould  be  to  the  praife  of  his 
glory,  who  firft  trufted  in  Chrift.  In  whom 
ye  alfo  trufted  after  that  ye  heard  the  word 
of  truth,  THE  gospkl  of  your  salvation  : 
in  whom  alfo,  after  that  yc  believed,  ye  were 
iealed  with  that  holy  Spirit  of  promife." 

The  whole  book  of  divine  revelation  gives 
us  the  fame  idea  of  the  propitiation,  atone- 
ment, ranfom,  redemption  ;  by  whatever 
term  is  imported  our  meritorious  juftification, 
alcertaining  our  final  ialvation.  Meritorious, 
I  fay  ;  for  never  was  there  a  clearer  diftinc- 
lion  in  the  word  of  God,  than  the  three 
difterent  lignifications  of  the  term  jujliji- 
cation  :  ift.  By  the  atonement  mentor loufly  : 
•>.  B)'  faiih  inflrv.mentally,  for  comtoit  and 
enjoyment  :     3.  By    works,  dcdarativdy^  or 


UNIVERSAL     SALVATION.         j-jr 

as  evidence  of  our  juflification.  If  the 
reader  reads  as  he  ought  on  fuch  a  fub- 
jeft,  he  will  certainly  have  his  bible  be- 
fore him  :  I  will  therefore  only  further  re- 
fer to  a  few  paffages,  which  he  may  confult 
and  comment  upon  for  himfelf.  John  i. 
29. — iii.  16,  17. — iv.  42. — vi.  33,  51. — viii* 
12. — xii.  47. — xvii.  21,  23.  Rom.  iv.  13. 
- — xi.  12,  15.  2.  Cor.  v.  18,  to  the  end, 
compare  Pfal.  Ixiv.  9,  with  John  xii.  32. 
Ephef.  iii.   Titus  iv. 

In  thefe  lail  two  chapters  referred  to,  the 
infinite,  iovereign,  all  conquering  grace  and 
power  of  God  appear  moil  ailonifhing. 
Here  the  apoftle  confiders  the  whole  preach- 
ing of  the  golpel,  and  faith  wrought  in  the 
foul,  as  having  no  other  concern  with  their 
glorious  obje6*ts  ;  but  only  by  comfort  in. 
them,  and  perional  improvement:  Not  at  all 
altering  God's  purpofe  and  grace,  or  Chrift's 
merits,  or  his  fure  determination  to  apply 
them  to  iinners  ;  but  only  giving  them  an 
apprehenfion  and  fenfibility  of  all  thefe 
things,  and  io  laying  a  foundation  for  meet 
fruits. 

Paul  fpeaks  of  the  Vhole  as  completed 
by  God,  inChrifl,  and  nothing  more  remain- 
ing to  be  done,  but  the  communication  of  it 
to  Iinners  by  regeneration,  repentance,  faith^ 
and  every  grace  ;  which  are  all,  wholly  the 
gift  of  God.  "  Unto  me  who  am  lefs  than 
the  leall  of  all  faints,  is  this  grace  givea, 
that  I  fhould  preach  among  the  Gentiles  the 
tinfearchable  riche:^  of  Chrill ;  and  to  inake 

O 


jQg  TREATISE      ON 

all  men  fee,  what  is  the  fellowfliip  of  tlic 
myfleiy,  which  from  the  beginning  of  the 
world,  hath  been  hid  in  God,  who  created 
all  things  by  jcfus  Chrift."  "  That  Chrifl 
may  dwell  in  your  hearts,  by  faith  ;  that  ye 
being  rooted  and  grounded  in  love,  may  be 
able  to  comprehend  with  all  faints  what  is 
the  breadth  and  length,  and  depth,  and 
height  ;  and  to  know  the  love  o/^ Chrift,  which 
paifeth  knowledge,  (i.  e.  far  beyond  all  that 
mankind  have  hitherto  conceived,  othenvife 
there  would  be  a  flat  contradiftion)  that  ye 
may  be  filled  with  all  the  fulnefs  of  God." 
Ephei.  -in.  "  For  the  grace  of  God  that 
bringeth  falvation,  hath  appeared  to  all 
men,  (i.  c,  prefents  one  and  the  fame  afpe6t 
to  all  the  human  kind,  and  the  influence 
when  known  rs  alike  on  the  hearts,  and  in 
the  lives  of  all)  viz.  teaching  us  that,  deny- 
ing ungodlinels  and  worldly  lufls,  we  fliould 
live  fobcrly,  righteoufly,  and  godly,  in 
this  prefcnt  world  ;  looking  for  that  blefled 
hope,  and  the  glorious  appearing  of  the 
great  God,  and  our  Saviour  Jefus  Chrift:  : 
Who  gave  himfcif  lor  us,  (with  as  fixed  a 
purpofe  of  clfcftual  application,  ar  ever  he 
had  of  meritorious  impetration)  that  he  mig'ht 
redeem  us  from  all  iniquity,  and  purify  to 
hipifcif  a  peculiar  people  (ftanding  in  luch 
a  relation  to  him,  as  neither  angels,  nor  any 
other  creatures  do)  zealous  of  good  works  ;" 
i.  e.  as  grace  appears,  and  lahation  is 
l>rought  to  the  foul  by  evidence  of  faith,  a 
zeal  for  good  works  does  follow.  Alio  thole 
men  wh(i,  ha\c  nianifellations   of  this    tjracc 


UNIVERSAL      SALVATION.         ^qj 

and  falvation,  are  diftinguiflied  from  thofe 
who  are  not  as  yet  acquainted  with  it,  ''  a  pe- 
culiar people  zealous  of  good  works,"  Titus  ii. 
11.  Sec. 

It  has  been  often  faid,  that  guilt  and 
righteoufnefs  being  of  a  perfonal  nature  can- 
not be  transferred  ;  and  that  the  word  of 
God  confirms  this,  in  that  it  is  faid,  '.'  the 
foul  that  fmneth  it  (hall  die." 

It  has  been  with  wonder  and  aftonifh- 
ment,  that  I  have  heard  fome  very  fenfible 
men  make  this  remark.  Guilt  and  right- 
eoufnefs are  of  a  perfonal  nature,  we  all  al- 
low ;  but  the  confequence  does  by  no  means 
follow,  that  they  cannot  be  transferred  by  or- 
der of  Jehovah.  Nor  can  there  lie  one  argTi- 
ment  againft  fuch  a  transfer,  but  what  will  lie 
with  equal  force  againft  any  transfer  of  pro- 
perty,  ever  made  in  this  world.  What  gives  my 
neighbor  aright  to  transfer  his  goods  to  me 
for  money,  or  fome  other  valuable  confider- 
ation  ?  certainly  nothing  but  this,  viz.  the 
goods  were  his  property,  and  the  money 
mine.  God  gives  us  the  whole  warrant 
and  right  of  contratl,  transfer,  and  dilpoial, 
and  it  is  the  fame  in  every^  cafe.  The  clifpof- 
tr  rauji  he  the  proprietor,  fo  far  as  the  difpolal 
is  made  ;  this '  will  make  it  warrantable  in 
every  cafe  in  the  univerfe,  and  nothing  elfe 
can.  "  May  I  not  do  what  I  will  with  mine 
own  ?" 

Now  a  creature  cannot  be  an  abfolute 
proprietor  in  any  thing  :  This  is  peculiar  to 
God.  Yet  creatures  have  delegated  proper- 
ty,  within  God's  limitations.     They    have 


103  TREATISE    QN 

no  property  in  oppofition  to  the  claim  of 
the  Creator ;  yet  they  have  in  oppofition 
tp  the  claims  of  their  tcilow  creatures.  Thus, 
this  paper  is  mine,  and  not  my  neighbor's  : 
Eut  I  cannot  lay  it  is  mine,  and  not  my 
Maker's.  This  applies  to  all  that  ever  can 
te  called  the  property  of  ^ny  creature.  All 
pur  property,  all  that  wc  are  owners  of,  is 
ouis  onl)',  in  oppulition  to  the  ciaim  of  our 
fellow  crcaiurcs.  God  is  ftill  as  much  the 
f3wncr  and  proprietor  ot  all  things,  as  if  he 
Jiad  never  given  any  property  to  any  crea- 
ture, under  any  dirctlions  or  linutations 
whatever. 

1  nAv::  a  right  to  dilpofe  of  my  horfe,  my 
labor,  my  land,  &c.  and  my  neighbor  has 
no  right  to  controul  me.  Yet  herein,  and 
in  all  my  conducl:,  I  am  bound  to  obey  the 
^vill,  and  attend  to  the  orders  of  the  great, 
and  abfolute  Proprietor  of  all  things.  Un- 
der this  limitation,  fo  far  as  any  thing  is  my 
own,  I  may  transfer  or  dilpofe  of  it  as  I 
pleafe  ;  and  fo  may  every  creature  of  God, 
in  like  manner.  Has  not  God  himfelf  the 
fame  right  without  limitation  of  a  fuperior  ? 
TTioft  certainly.  It  is  only  then  to  fliew  that 
God  has  as  real  property  in  all  things,  mo- 
ral and  natural,  temporal  and  eternal,  as  I 
have  m  the  pen  I  now  hold  in  my  hand  ; 
and  this  will  prove  he  has  an  equal  right  of 
difpofal.  by  transfer  or  any  other  way.  I 
can  eafily  demonOrate  this  and  much  more. 

TiiFKK  arc  ievcial  ways,  in  which  man- 
kind acquire  property,  in  the  limited  fcnfc 
aforefaid,    or  fuch  property  as  we  are  capa- 


UNIVERSAL    SALVATION. 


109 


ble  of  ;  particularly  by  difcovery  and  occu- 
pancy, by  purchai'e,  labor,  free  gift,  &c. 
In  thefe  ways  we  have  a  right  of  difpofal  and 
transfer,  under  the  direction  of  the  great  and 
abfolutc  Owner  of  all  things. 

But  we  fee  in  a  moment,  that  no  proper- 
ty or  right  we  claim,  in  any  of  thofe  ways, 
is  in  any  meafure  equal  to  the  right  arifmg 
from  creation,  or  the  right  of  one  who  gives 
-whole,  intire  being  to  what  he  claims.  God 
has  this  right  in  every  thing  without  poffi- 
bility  of  exception  ;  in  every  exiftence  na- 
tural and  moral  ;  in  all  creatures,  and  in  all 
done  by  creatures ;  and  in  every  diipofi- 
tion  found  in  creatures,  evil  as  well  as  good. 
All  guilt  and  all  righteoufnefs  are  the  abfo- 
lute  property  of  the  great  God.  He  is  the 
origin  and  fountain  of  all  holinefs,  goodneis, 
righteoufnefs  ;  "  there  is  none  good  but 
one,  that  is  God."  As  all  creatures  are  his 
abfolute  property,  fo  are  all  their  difpofi- 
tions  and  actions.  Whether  good  or  evil, 
it  alters  not  the  cafe. 

In  this  view  of  God,  as  being  the  abfolute 
proprietor,  and  having  the  fole  right  of  abfo- 
lute difpofal  ;  the  devil  with  all  that  per- 
tains to  him,  moral  and  natural,  are  as  whol- 
ly and  intirely  God's  property  as  Gabriel 
is.  A  man  may  be  owner  of  bad  property 
as  well  as  good,  and  fo  may  God. 

You  have  two  Ions  in  their  minority,  the 
one  the  bell,  and  the  other  the  vilell  in  the 
world.  They  are  both  alike  yours,  and  at 
your  difpofal.  One  of  your  hands  is  wound-. 
cd  And  iu  extreme  pain,  the  other  perfeftly 


11^  TREATISE      OM 

well  ;  yet  thev  are  both  alike  your  own. 
You  have  a  flock  of  flieep  in  your  paflure, 
and  there  is  alfo  a  den  of  ferpcnts  on  your 
land,  which  you  bought  with  all  its  appur- 
tenances. You  are  the  owner  and  proprie- 
tor of  thofe  venemous  ierpents,  as  much  as 
of  your  ftiecp,  and  have  an  equal  right  to 
kill  them  both  ;  the  one  for  the  fupply  of 
your  table ;  the  other  for  the  fake  of  being 
out  of  danger  from  their  poifon.  You  have 
an  equ:al  right  to  transfer  them  both.  Some 
eminent  phylician  may  appear,  who  knows 
well  how  he  can  turn  that  den  of  venemous 
ferpcnts  to  more  advantage,  and  greater  good 
to  mankind,  than  he  can  all  the  fheep  you 
poficls.  They  are  yours  ;  and  you  may 
transfer  them  to  him. 

So  far  as  man  is  owner  and  proprietor  of 
any  thing,  whether  that  thing  be  good  or 
evil,  it  alters  not  the  right  of  difpofal  in  the 
lead.  If  I  could  exercife  true  benevolence 
to  my  fellow  men,  in  healing  them,  and  in 
furnifliing  them  with  fure  antidotes  againil 
mortal  poifon,  by  keeping  a  den  of  the  moll 
deadly  ferpents,  under  proper  reftraint  ;  I 
would  do  it.  No  man  would  fay  I  did 
wrong  :  Or  that  1  was  not  the  proprietor  of 
them,  and  had  no  right  to  transfer  them ; 
becaufe  they  are  fuch  evil,  hateful  creatures. 
Thus,  the  most  high  turns  his  whole  cave 
of  devils  to  good  account,  and  to  the  greateft 
perfettion  of  benevolence,  in  a  fyflem  re- 
plete with  love.  And  fo  he  docs  all  the 
moral  evil  in  the  univerfe.  He  makes  ufe  of 
creatures  and  things  of  the  moral  kind,  which 


UNIVERSAL     SALVATION.  ^^^ 

are  infinitely  hateful  to  him,  in  their  nature, 
to  anfwer  great  and  good  ends,  in  tlie  whole 
fyftem. 

But  God  never  made  fin.  Who  did  ? 
The  devil  and  wicked  men.  Be  it  fo.  Yet 
this  devil  and  all  his  afTociates,  and  all  wick- 
ed men,  are  God's  property,  ahfolutely  and 
wholly  fo  ;  and  of  conlequence  all  their  do- 
ings are  equally  his  property,  Sin  is  a  pro- 
perty infinitely  hateful  in  its  nature ;  but  it 
is  not  therefore  the  lefs  at  God's  difpofal, 
as  his  own  property,  by  transfer,  or  any  other 
way  he  pleafes.  God  is  an  abfolute  fove- 
reign  in  difpofmg  of  it  jufl  as  he  pleafes. 
''  May  I  not  do  what  I  will  with  mine  own  ?" 

On  the  other  hand.  As  to  all  righteouf- 
nefs  ;  God  is  the  original  fountain  of  the 
whole,  that  ever  did,  or  can  exift  in  himfelf, 
and  in  all  creatures.  It  is  all  abfolutely  his 
own  property,  as  much  after  communication 
as  before.  And  all  the  creatures  to  whom  it 
is  communicated,  are  in  like  manner  his 
own.  All  the  holinefs  found  in  their  tem- 
per, charafter  and  conduft  is  fo  in  everv 
view  ;  and  Ghrift,  as  mediator  and  favior  of 
the  world,  is  as  abfolutely  his,  as  any  crea- 
ture he  ever  made.   "  Chrijt  is  God's." 

Now,  in  the  name  of  reaion  and  common 
fenfe,  what  hinders  a  transfer,  if  God  plea- 
fes ?  does  he  meddle  with  any  thing  but  his 
own  abfolute  property  ;  to  which  no  other 
Being  in  the  univerfe  has  any  oppofite  claim, 
any  more  that  I  have  now  a  right  to  claim 
Godhead,  as  my  own  ?  Shew  me,  that  Je- 
hovah is  dealing  in  fomething  that  is  not 


112 


TREATISE      ON 


his  abfolute  property  ;  and  I  will  then,  and 
not  till  then,  deny  that  he  hath  a  right  to 
transfer  guilt  and  righteoufnefs,  ut  his  plea- 
fure. 

But  if  God  is   fuch   a  fovereiCTn   as   this 

o 

comes  to,  where  is  the  fafety  of  creatures  ? 
where  is  the  fafety  of  man  ?  Be  patient,  kind 
reader,  I  will  open  to  you  a  glorious  foun- 
dation of  fafety,  in  its  proper  place.  Take 
only  this  hint  for  the  prefent.  AH  the  fafety, 
hope,  and  happinefs  of  man,  and  of  the 
whole,  intelligent  fyflem,  lies  in  the  nature, 
moral  charaBcr,  eternal  decrees,  and  fovtreign 
will  of  Jehovah  alone.  But  this  is  a  di- 
greffion,  to  be  relumed  in  its  proper  place. 

It  is  expedient  here,  that  I  fhew  what  it  is 
that  ever  induced  any  man,  that  hnth  ac- 
knowledged divine  revelation,  to  draw  a  con- 
fequence  fo  palpably  erfoneous,  from  a  po- 
rtion that  is  very  true.  "  Guilt  and  rightc- 
mifnefi,  lay  ^hey,  ore  of  a  perfonal  nature  : 
Certainly,  there^'re,  God  himfelf  has  no  right  fo 
transfer  them"  !  I  !  That  is  to  fay,  God  has 
no  more  pre  pert v  in  the  moral  iyflem  than  I 
have  !  Jehovah  has  no  more  right  to  give 
law  to  his  creatures,  than  anv  one  man  has  to 
another.  The  most  high  has  no  right  to 
covenant  for  his  creatures,  his  own  abfolule 
property  ;  though  I  have  a  good  right  to 
covenant  tor  my  children  in  many  things, 
and  etFeftually  bind  them  to  abide  by  what 
I  have  donCi 

Ir  is  true,  a  man  has  no  right  to  covenant 
for  his  own  children,  in  matters  of  a  moral 
vatiDC,    matters   of    f^uilt    and    riHiteouJnfJi-, 


tTNIVERSAL     SALVATION*. 


il3 


What  is  the  reafon  that  he  may  not  do  this, 
as  well  as  in  pecuniary  matters  ?  It  is  only 
becaufe  God  has  given  him  his  limits.  Man 
is  an  abfolute  proprietor  of  nothing.  He 
has  a  /miiJ^i  property,  v/ithin  certain  bounds, 
and  that  under  divine  regulation  ;  and  thus 
far  he  may  plead  the  general  warrant  of  dif- 
pofal,  "  7nay  I  not  do  what  I  will  zviUimy  ozun  ?" 
Beyond  this  he  may  not  preiume.  The 
lame  may  be  faid  of  the  higheil  angel  ;  but 
not  of  God.  He  is  wholly  without  limita- 
tion, v/ith  regard  to  his  own  abfolute  pro- 
perty, in  ail  things  moral,  as  well  as  ail 
things  natural.  And  in  regard  to  rightecuf- 
ncfs  and  gialt,  they  are  in  ail  realon,  and  by 
every  dictate  of  revelation,  as  abfoiutely,  and 
juftlyat  his  difpofal,  as  a  fparrow,  orafingle 
hair  of  your  head. 

If  any  ftiould  here  fay,  This  makes 
God  a  guilty  being,  and  his  nature  like  the 
nature  of  fin.  The  cavil  would  be  worthy 
of  no  other  anfwer  than  this  ;  If  you  owii 
a  very  wicked  fervant,  whofe  temper  and 
conduft  is  hateful  to  you  every  day  ;  you. 
are  certainly  as  wicked  as  he. 

We  now  conclude,  that  God  may  accord- 
ing to  reafon  and  common  fenfe,  transfer  and 
impute  CTuilt  and  righteoufnefs.  His  word 
declares  abundantly  that  he  hath  this  right, 
and  that  he  hath  exercifed  it,  to  the  mofi;  be- 
nevolent and  glorious  purp'ofe.  This  is  the 
grand  diftinguifliing  doctrine  of  divine  reve- 
lation, which  Paul  confidcred  as  compre- 
hending the  whole.  This,  with  its  glorious 
P 


114 


TREATISE     ON 


corre6lions  and  co-nfequcnces,  claimed  his 
whole  attention.  "  For  I  determined  not 
to  know  any  thing  iimong  you,  lave  JeluS 
Chrifl  and  him  ci-ucified."  "  God  forbid 
that  1  fhould  glory,  fave  in  the  crofs  of  our 
Lord  jefus  Chrilt,  by  whom  the  world  is 
Crucified  unto  me  and  I  unto  the  world." 
"  God  hath  laid  upon  him  the  iniquity  of 
us  all."  "  He  was  wounded  for  our  iniqui- 
tits,  he  was  bruiled  for  our  tranfgreflions, 
the  chaQifcment  ot  our  peace  was  upon  him, 
and  by  his  fin  pes  we  are  healed."  "  Chnfl: 
our  paffover  is  facrificed  for  us."  "  He  who 
knew  no  fin  was  made  fin  for  us,  that  we 
might  be  made  the  rightcoufnefs  of  God  in 
him."  "  Thou  fhalt  make  his  foul  an  of- 
fering for  fm." 

Reason  doth  mofl  fully  warrant  or  fup- 
port  a  falvation  by  a  proper  vicar,  by  jul-Jii' 
tution,  transfer,  imputation  of  guilt  and 
rightcoufnefs-.  Not  a  lingle  reafon  can  be 
ofl-'cred  againft  it,  but  what  will  lie,  even 
with  greater  apparent  force,  againil  your 
right  of  transferring  one  fliillingfor  a  fupper  ; 
or  redeeming  your  own  brother  out  of 
prifon,  by  the  vicarions  transfer  oi  one  pound. 
Reafon,  I  fay,  tells  us  in  the  cleareft, 
poflible  manner,  that  God  may  fo  redeem 
man,  if  he  pleafcs.  But  we  are  wholly  in- 
debted to  divine  revelation,  to  know  that  he 
hath  fo  done.  If  he  hath  not  there  told  us 
lb  ;  it  is  utterly  beyond  all  the  power  of 
language  evtr  to  communicate  that  idea. 
Give  up  this  do6lrine,  and  wo  may  flil^ 
reck(;n    ihc    bible   among  good  books,   and 


UNIVERSAL     SALVATJON.  ^^r- 

.even  call  it  the  bed  on  the  whole-  Yet 
there  will  be  nothing  left,  to  diftinguifh  it 
from  the  works  of  Plato,  Cicero,  Seneca, 
&c.  othcrwife  than  as  any  one  good  writer 
may  fomewhat  excel  another.  If  all  man- 
kind would  abufc  all  words  as  they  do  fo7ne 
terms,  who  deny  that  the  ialvation  of  fmners 
is  founded  on  a  proper  juhjlitution  ;  all  ufe 
and  benefit  of  language  would  be  forever  at 
an  end. 

The  reafon  why  any  run  fo  wild  in  this 
matter,  is,  becaule  they  have  not  a  true 
knowledge  of  Jehovah.  They  reafon  about 
''  the  poifeffor  of  heaven  and  earth,"  who  is 
under  no  limitation,  "  and  who  worketh 
all  thinos  according  to  the  counfel  of  his  own 

O  O 

will  ;"  jufl  as  they  would  about  the  conduct 
of  creatures,  who  have  no  ablolute  property, 
and  are  capable  of  none. 

Here,  many  have  found  fault  with  that 
moft  clear  dodrine  of  divine  revelation, 
that  God  conftituted  Adam  a  fcederal  head 
for  all  his  race;  in  language  like  this.  "  / 
■ivas  not  prefent  ;"  ''  I  knew  nothing  about  it  ;" 
''  /  did  not  agree  to  it  ;"'  therefore  it  is  unjuft 
that  I  ftiould  be  holden  by  it."  Unthink- 
ing man  !  Do  you  not  fo  far  as  you  have 
property,  make  bargains  and  covenants  to 
bind  your  heirs  and  fuccefl'ors,  and  thofe 
unborn  too  ?  Will  you  not  hold  fa  ft  a 
privilege  acquired  in  a  covenant  way,  by 
your  great  grandfather,  or  any  predeceffor 
at  the  diftance  of  many  generations,  and 
defcending  to  you  by  right  of  heirfliip-  ?  \\[h£it 
;i  your   neighbor   ftiould   come   and  claU^ 


•2i6  TREATISE      ON 

your  farm,  and  fay,  this  was  my  grandfa- 
ther's ;  and  he  fold  it ;  and  I  was  not  pr^fent. 
I  never  gave  my  confent  ;  and  I  will  not  be 
holdcn  by  what  he  did.  I  will  have  the 
farm.  Would  you  not  tell  him  that  his 
predeceiTor  did  nothing  but  what  he  had  a 
right  to  do  ;  and  bid  defiance  to    his  claim  ? 

But  God  hath  a  better  right  to  the  difpo- 
fal  of  all  things,  moral  and  natural,  than  ever 
any  man  had  to  that  of  his  land.  Befides, 
he  covenanted  only  for  his  own  children,  his 
bzcn  cf spring.  In  this  view,  all  mankind 
Hand  in  a  much  nearer  relation  to  the  com- 
mon Parent  of  all,  than  ever  any  child  did  to 
an  earthly  parent.  And  we  can  no  more 
diholve  this  relation  by  all  our  fins,  than 
the  wickednefs  of  your  fon,  can  make  him 
ceale  to  he.  your  fon.  Moreover,  the  cove- 
nant God  made  with  Adi^m,  was  infinitely 
better  than  we  could  have  made  for  our- 
lelves,  had  we  been  prefent  ;  as  will  abund- 
antly appear  in  the  iequel.  However,  God 
had  full  right  to  make  It,  -avA  conprmit,  and 
that  on  both  fides  too,  upon  the  ground  of 
abfolutc  and  univcrfal  property. 

When  you  covenant  with  your  neighbor 
it  is  proper  for  you  to  fay,  /  will  if  you  zuill  : 
I  propole,  and  wait  for  your  conlent.  Other- 
wife  there"  can  be  nothing  binding.  You 
make  one  part  of  the  covenant,  your  neigh- 
bor the  other  :  for  you  are  equals.  It  is  not 
fo  with  you,  and  that  Being,  ''  of  whom,  and 
through  whom,  and  to  whom,  are  all  things." 
He  eveVy  where  makes  both  parts  of  the  co- 
venant,  and  would    dtTcend   infinitely    be- 


UNIVERSAL     SALVATION.         ^^„ 

iieath  his  right  and  dignity  if  he  did  not. 
His  language  to  man  is,  I  will,  andyouJJiall; 
and  never  leaves  it  at  the  eleftion  of  man,  to 
comply  with  his  covenant,  or  rciufe  with 
impunity. 

But,  fome  have  imagined  that  this  idea  of 
jullification,  by  a  true  and  proper  atonement, 

fiihjlitiition,  or  ranfom,  is  inconfiftent  with 
free  jullification  by  grace,  or  free  ialvatioii 
by  mere  mercy,  fo  often  ipoken  of  in  fcrip- 
ture.  This  is  fo  far  from  being  a  juH  re- 
mark, that  I  am  bold  to  affirm,  that  free 
grace  and  merp  mercy  abound  to  fmners  in 
this  way,  more  than  could  be  poihble  m  any 
other  way.  It  is  all  grace,  dilplayed  and 
communicated  to  fmners,  m  the  moji  gracious 
•way.  Was  it  not  infinite,  fovereign  grace 
and  mercy  in  God  that  firil  moved  in  this 
grand  affair  ?  in  the  Father,  to  give  the 
Son  of  his  love  to  fufFer  and  die  for  finners, 
and  in  the  Son  to  confcnt,  and  undertake  ? 
Is  not  the  whole  purchafe,  all  of  mere,  fo- 
vereign grace  and  mercy  as  it  refpefts  fm- 
ners, in  all  their  guilt  and   enmity  againft 

/  God  ?  "  While  we  were  without  ftrengtb, 
in  due  time,  Chrifh  died  for  the  ungodly." 
''  God  commcndeth  his  love,  i.e.  difplays 
it  to  the  very  bell  advanta;^c,  in  that  while 
we' were  yet  Jinners,  Chrifl  died  for  us." 
Hence  the  apoille  argues  the  certainty  of  the 
application  of  the  ialvation  thus  purchafed 
for  fmners,  while  in  their  very  tuorjl  condition. 
Becaufc  they  were  even  then  ]uft/Jied,  by  the, 
blood  of  Cnnil,  before  they  knew  any  thing 
ot  it;  before  repent?.nce,  or  faith,  or  regene-^ 


Il8  TREATISE       ON 

ration,  or  any  change  in  their  hearts  towards 
Cod  :  Jullificd,  I  lay,  by  Chrift  their  furety 
and  Redeemer,  in  the  prefencc  of  God,  long 
before  they  had  any  knowledge  of  it  by 
failh  ;  or  any  comfort  in  the  great  work  tliat 
the  fecond  man  had  finiflied.  What  can  be 
plainer  than  the  following  words  ?  "  Much 
more  then,  being  now  juftified  by  his  blood, 
we  fhall  be  faved  from  wrath  through  him. 
For  if,  when  we  were  enemies,  we  were  recon^ 
cilcd  to  God,  hy  the  death  of  his  Son  ;  much 
more  being  reconciled,  we  Ihall  be  faved  by 
his  life."  Rom.  v.  8,  &c.  Thus  the  a- 
tonement  is  fo  far  from  any  thing  inconfifl- 
ent  with  free  grace  and  mere  mercy,  that 
God  thereby  difplays  and  communicates  it 
to  the  utmoft  advantage,  "  coonmendeth  his 
love." 

Men  often  greatly  derogate  from  tlie  free 
grace  which  they  bellow,  by  the  manner  in 
which  they  communicate  it.  Your  neighbor 
received  from  his  father,  as  good  an  inheri- 
tance as  you  did  from  yours  ;  and  in  both 
cafes,  the  gilt  was  of  mere  parental  love,  or 
free  grace.  Whenever  he  petitioned  his  fa- 
ther with  regard  to  the  expeftcd  plantation, 
he  Was  anlv/trcd  with  frowns,  and  kept  much 
in  fufpenfe,  for  forty  years.  His  father  uf- 
ed  often  to  tell  him  ;  '-  Son,  I  will  have  you 
to  know,  that  I  will  make  )'OU  fure  of  noth- 
ing ;  I  will  keep  you  doubtful,  and  will  do 
as  I  pleafe."  After  forty  years,  his  father, 
at  his  death,  left  him  the  ettate;  but  he  might 
rather  thank  death  for  the  comfort  of  hi^ 
fortune,  than  his  father. 


UNIVERSAL     SAIvATION.  Hg 

Your   father  gave   you  juft  as  much,    of 
his  free  grace  likewife  ;  but  in   a  different 
mode.     When  you  was  twenty  two  years  of 
age,  he  called  you  to  him,  and  with  a  pa- 
ternal complacency  in  his  countenance,    ad- 
dreffed  you  thus.      "  My  fon,   you  are  fenfi=' 
blc  God  has    bleffed   mc   with    a   plentiful 
eftate,  for  which  I  wiih  ever  to  be  thankiul. 
One  half  of  my  eftate  is  more  than  I  can  ufe 
to  any  advantage,    otherwile  than    to  com- 
municate comfort  to  others.  You,  my  child, 
are  in  the  bloom  of  youth,    and  I  wifli   to 
make  you  as  ufeful  and  happy  as  I  can,    in 
early  life,    and  all  your  days  ;   I  have  there- 
fore given   and  confirmed  to  you  my  houfe 
in  the  nejct  ftreet,  and  the  five  hundred  acres 
of  land  adjoining.     The  dsed  was  executed 
la  ft  year  ;   and  that  you  may  have  the  com- 
fort of  your   eftate,   and    every  encourage^ 
ment  and  motive  to  induftry  and  ufeiulnels, 
I  now  eive  you  the  deed,  by  which  I  have 
made  the  whole  fure  to  you."  Then  he  gave 
you  the  inftrument  under  his  hand  and  leal, 
well  executed:   Adding;   "paternal    affec- 
tion is    a    mighty   principle    in   the  human 
foul  ;   I  wifti  divine    Providence  may   give 
you  experience  of  it   ere  long,   in  domeftic 
connettion."     You  went   immediately  into 
the  polltflion  of  your  fine  eftate  ;   and  have 
had  great  comfort  in  it  thele  forty  years. 

Your  neighbor  is  now  at  laft,  as  wealthy 
as  you  are  ;  but  he  has  been  in  doleful  lui- 
pcnle  and  anxiety  this  forty  years,  often  lur- 
mizing  he  ftiould  die  a  beggar.  He  hath  not 
enjoyed  the  comforts  ©f   life    as  you  have  ; 


i20  TREATISE      OJ> 

nor  had  thofe  encouragements  and  motives 
toinduftry;  nor  loved  his  father  half  fo 
well  as  you  have  yours.  True,  atlaft,  when 
covered  with  gray  hairs,  he  has  received  the 
fame  free  grace  from  his  father  that  you 
have  from  yours  ;  but  in  a  manner  very  dif- 
ferent. You  had  a  title,  by  firm  covenant 
in  early  lile,  founded  on  mere  grace  :  He 
was  kept  a.t  fovcreign  mercy,  in  diftreffing  iuf- 
penfe  until  he  v/as  an  old  man,  and  then 
was  made  rich  hy  free  grace  likewife.  Now, 
my  reader,  is  there  not  as  much  grace  in  the 
conduft  of  your  father  towards  you,  as 
your  neighbor  has  experienced  from  his  fa- 
ther ?  Was  not  the  manner  of  communica- 
tion as  gracious,  and  much  more  lo  ?  Juft 
fo,  our  heavenly  Father  not  only  makes  uu 
rich  by  7nere  grace  ;  but  in  the  mofl  gracioiii 
manner,  giving  us  all  pofTible  fenle  of  his  in- 
hnilc  good  will  ;  and  all  pollible  comfort 
in  the  enjoyment ;  and  every  motive  to  gra- 
titude and  uielulnefs.  And,  the  exercife 
of  goodnels  through  his  own  Sen,  infcederal 
capacity,  doth  much  enhance  and  coiamend 
this  grace. 

No  pcrlbn  of  ingenuity,  will  cavil  at  a 
fimilitude;  becaulc  it  is  not  in  all  rcfpefts  a 
rcfcmblance.  None  are  fo.  If  they  il- 
luUrate  the  point  aimed  at,  it  is  enough. 
The  above  is  intended  only  to  illuflrate  ihi  i 
truth,  viz.  Much  of  mere  grac^  lies  in  th 
manner  ot  beilowm.ent. 

In  the  great  affair  of  our  juRification  ; 
though  it  is  legally  due  Jrom  the  Father  >S 
the  Sen,  in  conlidcration  of  the  atonement  he 


UNIVERSAL     S  A  L  V  A  T  I  O  N.         j,.'2Y'. 

has- made  ;  yet  the  grace  conne6{:cd  with  it, 
is,  in  every  view,  infinite,  and  difpiayed  in  a 
manner  gracious  iri  the  highell  degree.  It 
is  grace,  tree,  Ibvereign  grace,  in  the  eternal 
counfels  of  heaven  :  Ail  grace  in  the  decree  : 
Crace-  in  the  gift,  and  in  the  undertaknig  : 
Infinite  grace  in  allGhrift  has  done  and 
fuffcred,  as"  it  refpe6ls  finners  :  Sovereign 
•-'race  in  their  regeneration,  convcrfion,  the' 
gift  of  repentance,  faith,  holinefs,  conlola- 
tion,  perfeverance,  eternal  glory  :  All  grace, 
tVee  grace,  fovcreign  grace,  unfearchable 
riches  of  ^  grace,  from  God  to  man;  though 
the  Son  hath  a  claim  of  righteoufnefs  on 
the  Father,  and  pleads  for  the  unjujl  and  the 
ungodly,  on  the  ground  of  the  covenant. 
From  the  foundation  to  the  top  ftone  there- 
of, all,  is  "  brought  forth  with  fhoutmg; 
cryin;^  orace  !  Grace  !  unto  it." 

If  we  attend  to  the  threefold  office  of  our 
Savior,  as  Prtejl-,  King,  and  Prophet  ;  we 
Ihall  find  the  final  falvation  of  every  human 
creature  made  lure  in  him. 

That  Chrill  doth  fuftaui  thefe  three  dif- 
tinft  offices,  as  our  Redeemer,  I  iuppole, 
none  will  deny  ;  fince  he  is  e^prelsly  dc- 
fignatcd  by  each  of  thefe  appellations,  in  la- 
cred  fcripture,  'in  a  great  many  places  ;  and 
fince  kings,  priefts,  and  prophets,  as  types 
of  Chrill,'Ypcak  of  his  doings  and  fufferings 
as  their  own.  "  They  pierced  my  hands 
and  my  feet."  "  They  (hall  look  on  ^/?« 
Vs'hom  they  have   pierced,  »nd   fiiall  mourn 

Q 


122 


TREATISE     ON 


far  him."  "  A  priefl  forever,  after  the  order 
of  Melchifedec."  "  Give  thy  judgments  to 
the  King."  "  A  King  {hall  reign  in  right- 
coufnefs."  "  King  of  Kings."  But  I  fup- 
pofe  it  wliolly  needlcfs  to  adduce  proof  of 
this  matter,  and  would  only  exhibit  the  de- 
rnonfiration  arifing  from  the  character  of 
Chrill,  as  prophet,  priefl,  and  king.  It  is 
manifeft  that  all  tJicJe  offices  arc  equal,  as  to 
their  extent  and  operation.  Chrift  is  jull 
as  far,  and  as  extenfively  a  King  over  man- 
kind, as  he  is  a  Priefl  and  a  Prophet  ;  and 
as  far  as  he  doth  exercifc  thefe  offices  at  all, 
among  the  human  kind,  he  doth  exercife, 
liud  engage  to  excrcile  them  all  unto  per- 
fection. 

Now,  it  is  univerfally  allowed  that  Chrifl 
i.>>  a  Prophet,  Prieft  and  King,  in  fomc  re- 
fpeft,  and  in  fonie  degree,  to  al/  mankind  : 
that  the  world  enjoys  many  common  favors 
through  his  atonement,  and  government,  of 
the  world  ;  and  that  all  the  light,  know- 
ledge, and  inllruftic>n  mankind  cn]oy.  is 
thiough  him.  as  his  gift.  But  then,  the  /mi- 
itariaJis  would  make  one  office  of  Chrift. 
much  lefs  extenfn  e  than  another.  "  His 
atonement,  fay  they,  is  abundantly  fufficient 
for  all.  As  a  Prieil,  he.  w.cars  an  cqueLi.' 
afpeft  to  all,  prcfcnting  his  infinite  atone- 
ment to  every  mau  alike.  As  a  King,  he 
governs  and  will  govern  all  Creatures,  by 
his  almighty  power,  with  uncontrouled  et- 
fc6l,  according  to  his  own  will  ;  cither  to 
make  them  dutiful  fubjeds,  or  to  punifh 
thoin  as  rebels.    lie  will  difpole  of  all  men, 


U  N  I  V  fi  R  S  A  L     S  A  L  V  A  T  t  O  N.  ,  o^ 

and  all  things  with  an  irrefiftible  arm  •  faving 
only,  that  the  moral  difpofttions  of  moft  ot 
the  children  of  men  (hall  be  exempt  from 
his' kingly  government,  and  remain  uncon- 
quered.  He  will  llibdue  fo7ne  things,  but 
not  all  things,  to  himfelf.  He  will  make  fomc 
knees  to  bow,  but  not  every  knee.  He  will 
bring  down  fome  high  thoughts,  but  not  every 
high  thought."  Thus  they  extend  tiie  Jaccr-^ 
dotal  far  beyond  the  regal  office  of  Chrift. 

As  to  his  prophetic  office,  they  reilrain  and 
limit  that  very  much  indeed.  They  allow- 
that  he  oives  common  lioht  and  knowledo^e 
to  mankind  in  general ;  but  not  that  favina 
light  which  is,  by  way  of  diflm6tion,  called 
the  tnic  light.  They  allow  that  he  is  the 
common  light,  but  not  the  "  true  light,  that 
lighteth  every  man  that  cometh  into  the 
world."  They  will  make  a  great  diftinftion, 
or  limitation,  where  the  inlpired  Evan,trelift 
makes  none  at  all.  They  will  not  ailoiv  that 
*'  in  him  was  life ;  and  the  life  was  the  light 
of  men,"  without  a  word  of  limitation,  johrt 
i.  4.  But  make  the  three  offices  of  Chrift 
at(!)rementioned,  quite  unequal,  as  to  their 
extent   and  efficacy. 

Paul  reprefents  the  offices  of  Chrift  as 
co-extcnfive.  EfFeCfual  calling  is  by  virtue 
of  the  prophetic  and  kingly  office  of  Chrift  : 
Juftification  pertains  to  the  facerdotal,  or 
prieftly  office,  by  the  atonement :  The  fanc- 
tification,  perseverance,  and  glorification  of 
iinners,  refult  from  all  the  offices  of  Chrift 
alike.  This  apoftle  tells  us  that  where  one 
of  thefe  offices  is  excrcifed,  the  other  two  are. 


1.^4 


TREATISE     ON 


in  eveiy  inflance.  Rom.  viii.  '•  Whom  h^ 
did  predeliinntc,  thrm  he  alio  called  :  and 
whom  he  Cjiljcd,  ihem  he  alfo  jullified :  and 
whom  he  juliihed,  them  he  alio  glorified. 
-What  fhali  •vvc  then  lay  to  thefe  thinji;s  ?  If 
God  be  lor  us,  who  can  be  againil  us  ?  He 
%h'dt  Iparcd  n(.)t  his  own  Son,  but  delivered 
him  up  tor  us  ALL,  how  fhali  he  nofwith 
him  alio  ireely  give  us  ail  thino«  ?''  -  _  -  . 
-  -  "  I  or  1  am  periuadcd  that  neither  death, 
yjor  lite,  nor  angels,  nor  principalities,  nor 
powers,  nor  tlhngs  prefent,  nor  things  to 
come,  nor  height,  nor  depth,  nor  any  other 
creature,  fliali  be  able  to  leparate  us  from 
the  love  ot  God  which  is  in  Chrilt  Jelusour 
J^Ord."  As  I'o  the  extent  ot  this  love,  wc 
are  left  at  no  lofs,  being  told' that  "  God  lo 
loved  the  world,  that  he  gave  his  only  begot- 
ten Son,  that  whol'oevcr  believeth  in  him 
fliould  not  periih,  but  have  everlafljng  life.  " 
Ji  you  would  l^now  how  many  fliali  believe 
apd  bcf  laved,  Jefus  tells  you  in  the  next 
ivords  :  "  j'or  God  lent  not  his  Son  into  the 
iuvrld  to  cojid(:\i)n  the  ivorld,  h\.\t\\v<\i  tliezuorld 
ihrouoh  him  might  be  faved.  John  iii.  16, 
37.  Would  you  know  how-  far  the  light  of 
Clirift.  and  Jus  prophetic  olTice  to  mankind, 
/ball  finally  extend,  lee  John  i.  7.  "The  lame 
fame  for  a  witneis,  to  bear  vitnels  of  the 
light,  that  all  men  through  him  might  k- 
lifve  :"  The  fame  is  afliimed  ]c)hn  xvii.  21. 
*'  That  tlie  %uorld  may  believe  that  thou  liafl; 
lent  me," 

1   1IAVI-.  ]Kr<,'}<   ihrwn  ilLit  tiio  Cir;,,al  de- 


UNI  V-E  RSAL     SALVATION.  jg^ 

cree  of  Jehovah,  the  firm  predeflination  of 
heaven,  or  the  infinitely  merciful  eleflion  of 
God,  as  it  reipeQ;s  rnankind  after  death, 
comprehends  all  alike. 

It  appears  that  ''  the  head  of  tvtry  man  is 
Chrift,"  1.  Cor.  xi.  3.  and  that  in  the  cove- 
nant of  redemption,  all  ma.nkind  were  given 
to  the  Second  Adavi,  as  they  were  once  inclu- 
ded in  the  Firfi  ;  that  he  undertook  to  re- 
dfeem  them  by  price,  by  pother,  and  by  appli- 
cation  o{  the  atonement  he  engaged  to  make  ; 
and  which,  in  the  fulne.fs  of  time,  he  did 
make  :  That  nothing  can  rcfifl  his  power  as 
King  eternal,  immortal,  invifible  :  That  our 
whole  lalvation  is  committed  to  him,  in  ev- 
ery view,  and  in  every  part  of  it,  as  Alpha 
and  Omega,  the  beginning  and  the  ending, 
the  firil  and  the  lait  :  That  "  other  founda- 
tion, can  no  man  lay  than  that  which  is  laid, 
which  is  Jefus  Chrifl  :"  That  he  is  of  one 
mind,  and  who  can  turn  him  ?  and  what 
his  ioul  defireth,  that  he  doeth  :  That  of 
him,  and  through  him,  and  to  him,  arc  all 
things  :  That  he  hath  placed  himfelf  on  the 
mountain  ot  his  holmels  and  flrength,  and 
that,  in  his  own  time,  he  will  take  away  the 
veil  of  darknefs,  and  coverimj  of  ignorance, 
that  hath  been  fpread  over  all  the  nations 
ot  the.  earth ;  and  will  lliew  them  that  death, 
jpiriiual  and  eternal,  is  fwallowcd  up  in  vic- 
tory ;  and  exhibit  the  golpel  lealh  of  joy 
and  glory  to  all  the  world. 

Thus,  as  on  a  glorious  and  holy  moun- 
tain, doth  he  take  his  ftation,  and,  ni  divine 
majelly  and    love,   proclaim  aloud,    laying. 


^' In  this  mountain,  fhall  the  L^^riif  of  hofe 
niak^  unto  all  people  a  feaft  of  l>.t:  things,  a 
fea^t  ol  wines  on  the  Ices,  oi  fat  things  tull 
of  marrow,  of  wines  oh -the  lefes-^'W(^lJ:'^fe- 
fined  :  and  he  will  deftroy,-  in  thiis  moun- 
tain, the  lace  of  the  covering  cail  over  all 
people,  and  the  v«il  that  is  Ipreadover  all 
natioii.s.  He  will  1  wallow  np  death  in  vifto- 
ry  ;  and  the  Lord  God  will  wipe  away  tears 
frioTO'  ^ff  dll  faces  ;  and  the  rebuke  of'  hi.<? 
people  fhall  he  take  away, '  from  ■£)fF  all  tfit 
fdrih  :  ior  the  Lord  hath  Ipoken  it.  And  it 
Ihall  be  "laid  in  that  day,  lo,  this  is^  our  God, 
we  have  waited  for  him,  and  he  will  fave 
us  ;  this  is  the  Lord  ;  we  have  waited  for 
hitn  ;  we  will  be  glad  and  rejoice  in  his 
falvation  ;  for  in  this  monntani  ihall  the 
hand  of  the  Lord  refl."  Ifai.xxv.  6,  &c. 
This  wellagrees  Vith  what  has  beeii  faid  of 
the  progrcflive  nianiteflations  of  grace  and 
falvation  to  men.  Infinite  wifdom  hath  feeri 
feefl't6  keep  a  veil  and  a  covering  over  all 
patiOns,  in  a  greater  or  lels  degree  ;  and  to 
draw  it  afidc  a  little,  by  flow  gradations, 
until  the  glorious  removal  of  it,  in  full  dil- 
play,  on  the  miOuhtain  of  the  Lord. 

The  certain  falvatibn  of  the  human  kind, 
may  be  argued  from  the  do61rine  of  repent- 
ance, as  preached  by  Chrift  and  his  apoiUes. 
'.  'ALi.will  allow  that  repentance  is  certainly 
connecled  with  pardon' and  ialvation.  Now, 
wherein  dors  this  certain  connection  coniifl  ? 
Does  it  merit  pardon  ?  No  :  Does  it  at  all 
change   the  eternal,  immoveable  purpofc  of 


UNIVERSAL     SAL  YATION.  jgi 

God  ?  No  :  Does  repentance  fave  us.  as  ai 
meritorious  good  work,  or  good  dilpofitiorii. 
in  the  (oul  ?  No  :  How  then  is  repentance 
furely  conneft^d  with  pardon  and  life  ?  As 
God's  ordinance,  and  as  a  fit  temper  o£ 
mind,  without  which,  in  the  very  nature 
of  things,  pardon  and  heaven  itfclf  eouid 
be  no  bieffing.  This  is,  indeed,  the  true, 
anfwer. 

No.vv,  who  gives  repentance  to  finners  ? 
Who  makes  this  gofpel  qualification  fure  to 
them,  before,  they  go  to  heaven  ?  Does  it 
depend- in  the  leaft  on  themfelves  ?  So  far 
from  this,  their  whole  fouls  oppofe  it  with 
ail  their  might.  Can  any  creature  give  it 
to  another  ?  No  :  Do  linners  ever  before 
they  arc  penitent,  do  any  thing  to  render  it 
reafonabie  that  God  fhould  give  to  them  re- 
pentance rather,  than  to  others  ?  No.  Re- 
pentance is  a  free,  fovereign  gift  of  God  in 
Chrift,  who  will  have  mercy  on  whom  he 
will  have  mercy,  for  his  own  name's  fake, 
and  for  his  own  praife.  And  Jefus  is  ex- 
alted to  grant  this  grace,  juft  as  much  as  the 
remilTion  of  {ins,  in  confequencc  of  it.  He 
gives  the  former,  only  as  the  necelfary  chan- 
nel, or  medium  by  which  pardon  and  fal- 
vation  can  come  to  the  foul.  The  gift  of 
this  grace  is  juft  as  much  within  his  com- 
miffion,  as  Mediator  and  Savior  of  the  world, 
Savior  of  all  men.,  as  is  the  beftowm.ent  of 
pardon  and  heaven.  "  Him  hath  God  ex- 
alted, with  h.is  right  hand,  to  be  a  Prince 
and  a  Savior,  for  lo  give  repentance  to  IJrael, 
(all  axe^j(o,  in  union  with  Chrift,  by  human 


128  TREATISEOM 

nature,  and  by  covenant)  and  forgivancfs  of 
lins."  A6ls  V.  31. 

The  prayer  tJt  Chrift  is  efBcacious.  "  Hun 
the  Father  hcare4^h  alway."  i'Hc  has  prayed 
for  the  pardon  ot  thofe  that  you  would  ex- 
clude, if  you  exclude  any  ot  the  human 
kind  ;  even  Judas,  and  PilaU,  and  Herod, 
and  the  malicious  chief  Pricfls,  and  mur- 
derous, bloody  band  of  foldiers,  and  all  that 
mocked  and  derided  him,  on  the  day  when 
he  finifhed  the  great  ^vork.  For  all  thcfe  he 
furely  poured  out  an  e{fe6lual,  fervent  pray- 
er ;  ''  Father  forgive  them,  for  they  know 
not  what  they  do,"  In  this  prayer  which 
the  Father  certainly  heard,  (as  he  does  alway 
without  a  fmgle  exception)  Jefus  compre- 
hended every  fmner  in  the  world  ;  for  every 
iin  doth  crucify  the  Son  of  God.  By  this, 
and  his  other  cffettual  intercefhons,  he  en- 
dured the  promiied  grace,  to  take  hold  of 
their  hearts  in  his  own  time.  *'  They  fhall 
look  on  him  whom  they  have  pierced  .aid 
inourn." 

The  gift  of  repentance  as  well  as  of  faith, 
and  c\  ery  other  grace,  is  only  tliat  the  lure 
pardon  and  ialvation  may  be  known  and 
f.wjoyid  by  the  foul,  in  God's  chofen  way,  and 
in  the  only  proper,^  or  even  pojJihU  way. 
Thus,  as  ptculiar  io  the  <roJpel,  all  men  every 
where  are  commanded  to  repent."  Ads  xvii. 
30.  "  And  the  times  of  this  ignorance  God 
Vvinkcd  at ;  but  now  commandktii  ali,  mkn 
J.vr.KY  WHERE  to  rcDeut."  ReDev.tance  is 
preached  for  the  remillion  of  lins,  which 
rcmillioii  was  made  as  certain  before  as. after- 


UNIVERSAL     SALVATION.  -gQ 

ivard.  It  was  by  the  atonement  of  Chrill 
^fcertained,  in  it/elf;  but  by  way  of  repent- 
ance it  is  made  fenfible  to  fniners. 

Certainly;  repentance,  as  an  exercife  iri 
the  human  foul,  does  not  create  its  own  ob- 
je6t,  or  lay  its  own  founda.tion,  any  more 
than  faith  does,  or  love,  or  hope,  or  joy,  or 
any  grace  whatever.  They  all  agree  m  this, 
that  they  are  all  built  on  a  firm  foundation 
which  they  had  no  hand  in  layiiig.  This 
foundation  of  God  flandeth  as  fure,  when 
thefe  graces  are  not  in  exercife,  as  when  they 
are,  and  before  their  implantation  as  after 
their  utmofl  perfeftion.  The  foundation  of 
God  hath  the  feal,  not  of  alterations  m  crca- 
tures,  but  of  his  own  eternal  decree,  and  his 
knowledge  of  our  falvation  founded  thereon. 
Let  the  mind  of  man,  ai  prejent,  be  in  what 
Hate  it  may,  "  neverthekfs  the  foundation 
of  God  ftaijdeth  fure,  having  this  feal,  the 
Lord  knoweth  therti  that  are  his." 

When  all  men  are  commanded  every 
where  to  repent,  no  doubt,  laving,  evangel- 
ical repentance,  is  the  thing  commanded, 
and  this,  we  know,  is^he  exercife  of  a  new- 
heart,  and  implies  union  with  Chrift  by  re- 
generation, or  a  new  creation  in  him.  The 
Very  command  implies,  that  this  is  made 
fure,  and  all  the  benefits  connected  with  it, 
as  what-  Chrift  has  laid  a  foundation  for. 
The  dodrine  preached  is  only  a  piece  of 
good  news,  founded  in  truth  and  certainly,  a& 
all  other  gofpel  dotlrines  are.  The  dofitnnc. 
is  an  obje6l  of  faith,  as  all  other  gofpel  doc- 


100  Treatise    on 

trines  are.  It  has  a  reafonablc  duty  con- 
nefted  with  it  ;  which  is  common  to  all 
gofpel  doctrines. 

WiiF.N  the  doftrine  of  repentance  is 
preached  for  the  remilfion  of  fins,  this  rc- 
miflion  is  always  confidcrcd  as  fure  in  Chrift. 
Repentance  as  a  fit  temper  of  mind  to  re- 
ceive it  and  enjoy  the  benefit,  is  alfo  en- 
gaged by  him,  who  orders  the  doclrine  to  be 
preached.  Chrill  confidcrs  all  nations  of 
the  earth,  and  every  human  creature  as  re- 
conciled to  God,  by  his  blood,  and  God  to 
them.  What  remains,  in  the  preaching  of 
the  gofpel,  is  that  they  be  brought  to  the 
knowledge,  fenfe,  and  enjoyment  of  it,  that 
it  may  have  proper  influence  on  their  hearts. 

Before  Peter  thus  underflood  the  matter, 
he  had  an  oJ)je6lion  againft  preaching  the 
doftrincs  of  faith,  rej^cntance,  and  Hilvation 
to  the  gentiles.  He  had  no  idea  they  had 
any  right,  fccnrcd  in  Chrijl,  to  thefe  favors ; 
therefore  he  had  no  news  of  ihat  kind  to  tell 
them.  His  objeftion  would  have  been 
lourKlcd  in  all  the  realon  in  the  world,  had 
the  pofition  been  true,  that  the  gentiles  were 
not  cicanjed  in  Chriji,  and  reconciled  to  God 
by  him,  and  God  to  them.  Had  this  been 
the  cafe,  Peter  ought  not  to  have  preached 
to  them  the  gofpel  of  repentance  and  recon- 
ciliation. But  Chrift  tells  him,  that  his  fun- 
damental principle  in  this  matter  was  not 
true,  forbidding  him'  to  allert  it  a^ain  : 
"  What  God  hath  cteanfed  that  call  not  thou 
r.onmion  ;"  i.  e.  unckan,  or  unfnn^ijird  in 
Cli.'ilt;   or  unar.rrpfc^d  of  God,  in  hvm.      See 


UNIVERSAL     SALVATION.  j^^ 

the  vifion  of  the  ftieet  and  its  explanation, 
A6ls  X.  and  xi. 

Hence  it  appears  that  all  mankind, 
^'  even  tuhile  enemies,  are  reconciled  to  God, 
by  the  death  of  his  Son,  and  much  more, 
being  reconciled,  fhall  be  faved  by  his  life  :" 
i.  e.  becaufe  he  lives  at  the  Father's  right 
hand,  to  make  effeftual  application  of  his 
atonement,  which  he  does  by  fending  his 
Spirit  into  the  hearts  of  men,  to  renew 
them  ;  and  by  conveying  to  them  in  his  own 
time,  the  do6lrines  of  repentance,  faith,  and 
eVery  grace  and  virtue  ;  and  making  thcfe 
doftrincs  take  efiPefl.  We  are  after  recon- 
ciliation favcd  by  his  life,  much  viore,  i.  e, 
raoll  evidently  and  certainly,  as  he  lives  an 
almighty  and  faithful  Savior,  exalted  with 
God's  ric^ht  hand,  a  Prince  and  Savior,  to 
make  application  of  the  benefits  of  redemp- 
tion, to  give  repentance  to  his  redeemed 
(ciilied  his  Ifrael)  and  forgivenefs  of  hns. 

Regeneration,  repentance,  faith,  love, 
hope,  joy,  every  virtue,  and  every  good 
work  wrought  in  us,  or  exercifed  by  us,  all 
agree  in  this,  viz.  "fhey  are  all  fo  many  lit 
and  necelTary  Iteps,  which  the  almighty  Re- 
deemer takes  with  human  fouls,  to  acquaint 
them  with  his  meritorious  impetration,  give 
them  comfort  in  it,  and  afFe61:  them  fuitably 
by  it  in  their  hearts  and  lives.  There  is  no 
llri6l  propriety  in  preaching  any  of  thcfo 
do£lrines  as  gojpel,  i.  c.  as  wqw}.  toundcd  irv 
fafts,  that  ought  to  be  believed  ;  uiilefs  all 
is  made  true  and  lure  in  Chriit  before  we 
l^ave   any  acquaintance  with  the   tidings,  o;: 


132 


TREATISE    ON 


any  operation  from  them.  The  whole 
preaching  of  the  gofpel,  in  every  article  dt 
it,  is  only  the  announcing  of  immutable 
truth,  not  created  or  altered  by  our  hearing 
of  it.  Which  truth  it  is  good  for  us  to 
3cnow,  and  hath  a  good  tffc6l  and  con- 
f::quence. 

In  hearing  the  do6lrine  of  repentance, 
we  learn  the  nature  of  it;  (he  good  efltft 
o{  it  in  our  great  comfort  and  ufefulnels  ; 
the  meet  fruits  of  it,  which  are  all  very 
^ood  ;  and  alfo  that  Chnlf  is  exalted  by 
God's  right  hand,  to  give  it  to  the  world, 
whofe  fuis  he  died  to  take  away.  Thus  the 
pardon  comes,  to  their  convitlion  and  com- 
ion,  by  the  doflrine  of  repentance  for  the 
jemidion  of  fms. 

Tnt-Y,  who  would  make  repentance,  faith, 
.regeneration,  or  any  other  grace,  means  ne- 
reilary  to  our  falvation,  fay  right.  But  they 
who  make  them  terms  of  dillinclion  in  2iS, 
to  give  us  a  lure  title  to  falvation,  put  our 
jatcty  now  on  the  fame  footing  or  ground, 
on  which  Adam  flood  at  hrft,  as  to  the  ge- 
neral nature  and  reafon  of  it.  Adam  nmil 
have  had  a  good  heart  and  a  good  life,  and 
then  he  would  have  been  fafe  ;  yet  ^// would 
have  been  of  God's  grace,  or  Irce  gift,  as 
everybody  will  allow:  For  his  whole  being 
was  lb.  Now,  fay  they,  we  mull  ha\  e  good, 
ftnitcnt.  hdieving,  holy  hearts,  in  a  good  de- 
gree, all  of  Gcd's  grace,  and  then  we  have 
a  title  to  his  favor,  and  not  othcrwifc.  We 
iieed  not  be  qui(e  fo  good  as  Adam  nuift: 
3]ave  Lcvjn  ;  but  our   fufetv  Hands   on   the 


PNIVERSAL     SALVATIOl^. 


133 


fame  general  ground,  and  in  a  good  degree 
too.  The  degree  alters  not  the  nature  or 
ground  of  our  fafety  :  The  general  reafon  is 
wholly  the  fame.  Both  ftand  on  perfonal 
qualifications. 

But  the  truth  is,  Adam  flood  wholly  on 
his  perfonal  qualifications :  We  ftand  wholly 
pn  thofe  of  Chrift  ;  and  enjoy  the  comfort 
and  operation  of  them,  by  regeneration, 
faith,  repentance,  and  every  virtue.  To  fup? 
pofe  otherwife,  is,  at  beft,  falling  into  the 
nconomian  fcheme.  The  retainers  of  which, 
fay,  that  the  terms  of  our  acceptance  with 
God,  are  much  lowered  fmce  the  fall  of 
Adam,  the  conditions  much  mitigated  ;  but 
that  we  ftand  upon  perfonal  qualifications, 
fuch  as  they  be,  in  the  gofpd  dtmandy  a$ 
much  as  Adam  did,  on  the  higher  qualifica- 
tions of  the  firft  covenant. 

Any  impartial  mind,  with  proper  atten- 
tion, will  fee,  that  we  fall  into  the  felf  fame 
doftrine,  as  to  the  general  and  real  nature 
of  it,  if  we  infift  on  any  kind  or  degree  of 
qualifications  in  creatures,  as  terms  of  ac- 
ceptance with  God ;  or,  otherwife  than  as 
the  work  of  God's  almighty  power,  and  free 
grace  in  us,  in  order  to  give  us  the  know- 
ledge of  our  previous  acceptance  with  God 
in  Chrift  alone  ;  and  to  form  and  attemper 
pur  fouls  to  the  enjoyment  of  life  and  eter- 
nal falvation,  made  fure  by  the  covenant  of 
redemption,  and  the  faithful  engagement  of 
the  Son  of  God,  and  fealed  on  his  crofs. 
If  we  depart  from  this  plan  of  hope,  it  is 
indifferent  whether  v/e  call    curfelves  papijls 


134  T  H  E  A  T  I  S  R      ON 

or  protejlants,  arminians  or  calvinijls,  ncono-' 
inicins,  antinoviians,  new  divinity  men,  or  qua- 
kers  ;  inafmuch  as  we  fliall  all  agree  in  the 
grand  principle,  the  cardinal  point  :  viz. 
That  cur  acceptance  with  God,  and  our  certain 
Jalvation,  does  rejl  on  valuable  qualifications, 
whereby  we  are  dijlinpiijlied  from  other  men. 
Yet  all  agreeing  in  this,  even  that  God  by 
his  mere  mercy  and  free  grace,  hath  made 
the  faving  diilinftion.  Thus  we  all,  in  our 
hearts,  join  with  him  of  old  in  pleafmg  de- 
votion ;  "  God  I  thank  thee  that  I  am  not 
as  other  men."  He  acknowledged  the  free 
grace  of  God,  as  much  as  any  limitarian 
tvcr  did. 

It  is  a  further  fymptom  that  the  way  of 
life  I  am  pleading  for,  is  agreeable  to  the 
gofpel ;  that  believing  in  it  will  certainly 
make  us  hate  all  fin,  all  ungodlinefs.  Or  to 
fpcak  with  more  accurate  propriety,  where 
this  faith  is,  there  certainly  will  be  a  bitter 
hatred  and  avcrfion  to  all  ungodlinefs.  The 
very  difcovery  of  God  which  I  am  fpeaking 
of,  that  view  of  the  Redeemer,  that  exhibi- 
tion of  the  divine  chaia6ler,  neccffarily  in- 
'^'olves  in  it  a  perception  and  fenfe  of  infi- 
nite amiablenefs,  beauty  and  glory.  The 
infinite  lovelinefs  of  God,  and  lalvation  by 
grace  "tlirough  [efus  Chrift,  arc  the  cilcntial 
objetis  of  the  faith  I  maintain.  This  wholly 
agrees  with  the  old  calviniflic  doftrinc  of 
iaving  faith.  No  acquaintance  with  God  or 
divine  truth,  without  a  feeling  imprefTion  of 
the  divine  lovclinefs  on  our  louis.  ^\Ms  ever- 


UNIVERSAL     SALVATION.  igC 

thought  to  be  faving  faith,  by  Calvin,  Oxven, 
or  any  eminent  promoters  of  the  proteftant 
caufe.  Their  objeft  of  faith  is  exaftly  the 
fame  which  I  contend  for  ;  and  the  manner 
ef  communication  and  operation  is  the  fame, 
as  wrought  by  the  power  of  God,  workinjr 
by  love,  and  purifying  the  heart,  even  as 
God  is   pure. 

We  do  not  confider  affurance  of  our  fal- 
vation  to  be  of  the  effence  of  faving  faith  ; 
but  merely  confequential,  even  as  hath  been 
ufual  with  proteftants.  The  faith  we  con- 
tend for,  has  nothing  immediately  and  di- 
re£lly  to  do  with  ourfelves,  but  with  the 
object  of  our  faith.  When  this  faith  is 
wrought  in  us,  by  the  power  and  grace  of 
God,  and  proper  fruits  enfue  ;  thence  we 
argue  our  own  fafe  eftate  by  way  of  confe- 
quence,  and  fo  make  our  calling  and  elec- 
tion fure.  We  unite  with  the  orthodox  in 
all  ages,  in  faying,  that  hatred  of  all  \\n  is 
the  fruit  of  faith  ;  or  that  faving  knowledge 
and  fupremc  love  of  God  are  through  faith. 

The  univerfal  extent  of  Chrifl's  faving 
power  and  grace,  is  further  taught  us  by 
metaphors  and  emblems,  which  the  divine 
Spirit  hath  made  ufe  of  in  the  word.  As 
that  of  the  deWy  the  tvind,  the  rain,  &c. 
which  are  known  to  be  of  imiverfal  extent: 
over  the  whole  earth,  at  fuch  various  times 
and  in  fuch  manner  as  God  is  pleafed  to 
direct.  Perhaps  no  emblem  is  more  fignifi- 
cant  than  that  of  a  fun,  often  made  ulc  ot  m 
the  fcriptures.  as  -Pfahn  Ixxxiv.  it.    "  Fov 


jog  TKEATISE      ON 

the  Lord  God  is  a  fun  and  a  fhield  :  the 
Lord  will  give  grace  and  glory  :  no  good 
thing  will  he  withhold  from  them  that  walk 
Uprightly."  Mai.  iv.  2.  and  in  other  places. 

Similitude^  do  not  quadrate  in  all  rc- 
fpefts  with  the  things  illuftrated  by  them  ; 
but  wherein  they  do,  we  may  argue  with 
fafety.  Take  the  fimilitudes  now  referred 
to,  and  we  Ihall  find  univerfal  extent  and 
operation,  to  be  principal  ideas  fuggefled. 
A  comment  might  be  made  on  each  of  them, 
perhaps,  with  equal  propriety.  Omitting 
the  relf ,  take  that  of  a  fun.  It  very  well 
prefents  to  our  view  the  Sun  of  righteouf- 
nefs,  the  great  Redeemer,  in  the  extent,  and 
benign  efficacy  of  his  mediatorial  charafter. 

The  futi  is  an  objeft  highly  exalted  above 
the  world  :  So  is  Chrift  highly  exalted. 
The  fun  is  the  fountain  of  \\^A\t  to  the 
world  :  So  is  Chrilt  the  brightnefs  of  his 
Father's  glory  and  the  exprels  image  of  his 
perfon.  The  natural  fun  revives,  quickens, 
gives  life  to  all  things  in  the  natural  world  : 
So  doth  Chrifl  with  regard  to  the  whole  fpi- 
ritual  world.  The  fun  hath  various  times 
and  feaions  of  fpecial  influence,  and  does 
dilpenle  his  favors  variouily  to  various  parts 
©f  the  world,  at  difiPercnt  times,  fcafons,  and 
periods  :  So  it  is  with  the  Sun  of  righteouf- 
nefs,  in  the  fpiritual  world.  Under  the 
influence  of  the  fun  in  the  firmament,  there 
is  the  vernal  and  the  autumnal  feafon.  the 
lummcrandthe  winter,  the  darkncls  and  the 
light,  in  various  degrees,  and  the  heat  and 
cold  in  pc.rpjtLi-tl  variation  :   So  it  b     with 


UNIVERSAL    SALVATION. 


isr 


the  various  difplays  and  difpenfations  of 
the  great  Redeemer,  the  Sun  of  righteouf- 
nefs.  Something  of  this  has  been  taken 
notice  of  before  in  the  gradual  progreffion 
of  gofpel  light ;  and  in  the  decrees  of  God, 
making  niany  and  great  diftin6tions  among 
mankind  in  this  world,  both  of  an  outward 
and  of  a  fpiritual  nature,  and  alfo  in  the 
world  to  come,  with  refpect  to  degrees  of 
exaltation  and  glory ;  though  none  as  to 
the  certainty  of  future  falvation,  to  the  body 
of  Chrift,  who  is  the  ''  head  of  every  man." 

The  natural  fun  is  certainly  and  greatly 
beneficial  to  the  whole  world  ;  though  not 
to  every  part  in  the  fame  manner  and  de- 
gree. The  frigid  zones  feem  leaft  of  all  to 
feel  the  bleffmgs  of  that  glorious  luminary  ; 
though  they  have  their  day,  and  a  long  one, 
and  many  other  benefits  derived  from  the 
fun.  The  torrid  zone  is,  on  the  whole,  fa- 
vored far  beyond  thofe  lall  mentioned,  in 
many  refpefts  ;  yet  the  inhabitants  of  thofe 
climates  have  riot  near  fo  many  benefits  front 
the  fun  as  the  regions  included  in  the  tem- 
perate zones.  Moreover,  each  of  thofe  parts 
of  the  earth,  is  more  bleffed  with  the  benign 
influences  of  the  fun  at  one  time  than  at 
another  ;  and  all  of  them  more  in  the  day 
time  than  in  the  nicrht  ;  more  in  the  ferene 
and  clear  day  than  in  the  dark  and  gloomy 
day.  Many  other  remarks  of  this  kind,  will 
iiaturally  occur  to  the  mind  of  the  reader. 

It  is  to  be  obferved,  in  general,  that 
there  is  no  feafon  of  the  year,  no  period  of 
S 


1^8  TREATISE     ON 

time,  no  liour  in  the  ftormy  day,  or  mid- 
night darkncTs,  in  which  any  part  of  the 
world  is  kft  wholly  without  any  benefit,  or 
even  confidtrable  benefit  from  the  fun. 
Even  in  dead  of  wi^Aer,  the  fun  is  a  great 
blelfing  to  men  :  So  even  at  the  darkefl  or 
coldeft  midnight,  it  is  neither  fo  dark  nor 
io  cold  as  it  would  be  if  there  were  no  fun. 
When  any  particular  climate  fuflFers  mofl  in 
the  abfence  of  the  fun,  yet  the  inhabitants 
of  that  particular  climate,  have  fuch  a  con- 
nexion with  the  world  in  general,  and  with 
thofe  parts  of  the  world  where,  at  the  fame 
time,  the  influence  of  the  fun  is  mofl  replete 
with  blcflings,  that  they  receive  great  ben- 
efit, though  in  a  mediate  and  direft  way. 
Each  part  of  the  world  has  at  fome  times, 
the  immediate  and  dirc6l  beams  of  the  fun  ; 
at  other  times  his  indireft  and  refle6led  in- 
fluence, by  the  moon  and  ftars.  And,  even 
when  thele  appear  not,  ftill  many  and  great 
benefits  are  derived  to  them  ;  without  which 
they  would  be  far  more  mifcrable  than  they 
ever  yet  were,  in  their  mod  torpid  or  be- 
nighted circumdanccs.  They  always  have 
fome  "  precious  things  hrcvght  forth  hy  the 
fun."  Juft  fo  with  regard  to  the  *'  true 
light  which  enlightcncth  every  man  that 
cometh  into  the  world."  The  Lord  is  o[Ood 
to  all  ;  and  his  tender  mercies  are  over  all 
his  Works.  All  the  human  kind  are  at  all 
times  much  the  better  for  Chrift.  *He  hath 
always  a  defire  to  the  work  of  his  hands. 

Thk  covenant  people  of  God,  under  every 
diipcniation,  may  be  compared  to  thofe  cU- 


UNIVERSAL    SALVATION.  jqq 

niates  and  regions  moft  peculiarly  under  the 
blellings  of  the  natural  fun.  Different  dif- 
penfations  among  them  compare  with  dif- 
ferent feafons  of  the  year.  Special  provi- 
dences, propitious  or  adverfe,  are  like  the 
interchange  of  calm  funlhine  and  angry 
ftorms.  The  firfl  openings  of  divine  rev- 
elation are  fimilar  to  the  firft  ftreaks  of 
dawning  day  :  Increahng  light  is  like  the 
gray  of  the  morning.  The  jewifh  difpen- 
fation  was,  at  firft,  like  the  horizontal  beams 
of  the  rifing  fun.  As  light  was  added,  under 
that  difpenfation,  tlie  fun  advanced  towards 
the  meridian.  Chrift  and  the  infpired  apof- 
tles,  with  the  light  at  that  time  poured  in 
upon  the  world,  may  compare  with  the  fun 
in  his  ftrength.  "  His  countenance  was  as 
the  fun  fhineth  in  his  ftrength."  "  I  am 
come  a  light  into  the  world."  And  "  ye  are 
the  light  of  the  world."  There  is  much  in 
facred  writ  to  lupport  this  analogy. 

As  it  is  demon ftratcd  concerning  the  fun 
in  the  firmament,  that  his  influence  is  more 
intenfe  fome  time  after  the  meridian  is  paft, 
than  before  ;  fo  the  bleffings  of  the  great 
Redeemer  have  been  increafing,  fince  ht  was 
on  earth  in  the  form  of  man,  fince  "  he  af- 
cendcd  up  on  high,  led  captivity  captive, 
and  received  gifts  for  men  ;  yea /or  the  re- 
bellious alfo,  that  the  Lord  God  might 
dwell  amvong  them."  Pfahii  ixviii,  i8. 

Every  part  of  the  pagan  world,  all  na- 
tions of  the  earth  unacquainted  with  divine 
revelation  diredtiy  or  immediately,  have  in- 
^ireQly    fomething    valuable   of   the    fame 


5  40  T  R  E  A  T  I  S  E     O  N 

light  and  knowledge,  in  various  degrees  and 
■tncafurcs,  by  connedtion  wiih  the  people  of 
God-,  nioie  or  lefs,  by  tradition,  communi- 
cation, Sec.  Even  as  every  part  of  the 
earth,  has  always,  both  in  winter  and  fum- 
mc.r,  in  every  feafon  of  the  year,  by  day 
and  by  night,  lome  benefit  more  or  lels 
from  the  fun  ;  if  not  by  his  dirett  beams, 
yet  by  the  refle£ted  or  retraced.  There  are 
no  people  in  the  world,  but  what  have  fome 
religion.  Yet  probably  there  never  would 
have  been  any  in  the  world,  had  there  been 
no  revelation  from  God.  Yea,  perhaps, 
the  exilic  nee  of  n  God  would  never  have 
been  thought  of,  had  he  made  no  fort  of 
revelation  more  than  in  the  works  of  nature 
and  providence.  It  has  been  the  opinion 
of  fume  of  the  greatelt  of  men,  that  tlYe  lirft 
intimation  of  a  Supreme  Being,  was  owing 
to  divine  revelation  :  Although,  when  the 
hint  wiis  thus  given,  the  nations  of  the  earth, 
with  this  leading  thought,  could  demonflrate 
his  exiflence  from  the  works  of  nature. 
However  this  may  be,  there  is  no  nation  on 
earth,  which  is  not  enlightened  by  Chrift, 
in  lome  degree  or  other,  by  his  word,  fpirit 
and  providence,  in  fuch  manner  as  infinite 
wildom  and  goodnefs  hath  fecn  bell.  In 
ths  fcnfe  is  the  apoflie  to  be  undcrflood, 
w  hen  he  fays,  "  the  gofpcl  was  preached  to 
every  creature  under  heaven."  For  this  never 
had  been  done  by  expreis  revelation,  or  di- 
re6l:  commiMiication  of  the  knowledge  of 
Chrifl. 

All  mankind  have  fome  religion,  which 


UNIVERSAL    SALVATION.  j^j' 

came  to  them  through  Chrift  ;  though  many 
have  neverheard  of  his  name.  All  psopleknow 
the  truth,  in  fome  degree.  All  are  orthodox 
in  fome  points,  and  right  in  fome  meafure. 
God  manifefls  himfelf,  and  gives  knowledge 
and  inftniclion  of  all  kinds,  to  the  inhabi- 
tants of  this  world,  and  indeed  to  all  intel- 
ligent creatures,  only  in  and  through  Chrift. 
All  common  fenfe,  all  extraordinary  endow- 
rnents  of  mind,  ail  Icience  and  learning,  all 
new  inventions  of  every  kind,  all  acquaint- 
ance with  moral  and  fpiritual  things,  are  by 
Chrift.  Hence  he  is  called  the  word  of  God; 
becaufe  as  men  convey  knowledge  and  in- 
ftru6Hon  by  their  words,  lb  doth  God  by 
the   Mediator. 

When  man  fell,  he  was  then  immediately 
in  total  darknefs,  as  to  any  impreflions  on 
his  mind,  or  mental  exercifes  that  miffht 
profit  him.  The  mediation  of  Chrift  began 
that  very  moment.  The  guilty  pair  were 
imm.ediately  put  in  better  circumftances,  by 
the  Son  of  God,  than  otherwife  they  would 
have  been.  And  it 'is  the  general  opinion 
of  divines,  I  think,  with  good  reafon,  that 
they  were  loon  regenerated  and  brought 
back  to  the  laving  knowledge  of  God,  in  a 
way  of  fpecial  illumination,  repentance,  and 
faith.  There  was.  however,  a  bieffed  des^ree 
of  the  power  and  influence  of  the  Mediator 
on  their  minds,  immediately  after  their  fall ; 
and  there  ever  has  been  on  the  minds  and. 
difpofitions  of  all  their  children.  None  have 
ever  been  nearly  lo  bad,  as  if  there  had  been 
sio  Mediator.     Common  grace,  as  we  term. 


J, 12  TREATISE     ON 

it,  having  always  been  an  unfpcakable  favor 
to  all  the  fallen  race.  And  this  is  as  truly 
and  really  by  and  through  Chrift,  as  eternal 
falvation  is. 

The  influence  of  the  Second  Adam,  the 
Lord  from  heaven,  on  the  hearts  of  men, 
has  always  been  fovercign,  and  very  various  ; 
as  much  fo  as  the  li^ht  and  influence  of  the 
fun  on  the  earth  has  been  in  the  various 
parts  of  it,  and  in  the  various  feafons  of  the 
year  :  Yet  all  are  much  the  better  for  the 
Sun  of  righteoufnefs.  It  is  a  univerfal  pro- 
pofition  and  every  where  true,  that  "  the 
people  that  walked  in  darknefs  have  feen  a 
great  light  ;"  i.  e.  with  a  vificn  more  or  lefs 
peifc'6l ;  with  fome  degree  of  illumination  ; 
*•  and  they  that  dwell  in  the  land  ot  the  fha- 
dow  of  death,  upon  them  hath  the  light 
jfliined."  So  in  Ifaiah  li.  when  God  fpeaks 
of  his  fixed  determination  to  fave  finners, 
hiseftablifhedpurpofe  and  judgment  in  that 
matter,  he  faith,  "  I  will  make  my  judgment 
to  reft;  for  a  light  to  the  people,  my  right- 
eoufnefs is  near  ,  my  lalvation  is  gone  forth, 
and  mine  arms  fhali  judge  the  people.  The 
illes  fhall  wait  upon  me,  and  on  mine  arms 
fhall  they  trufl."  '*  My  falvation  fliall  be 
forever  :  and  my  righteoufnefs  fhall  not 
be  abolifhed."  '''  My  righteoufnefs  fhall  be 
forever,  and  my  falvation  from  generation 
to  generation." 

The  Most  High  fpeaks  of  the  light  of 
Chriil,  as  a  growing  and  fprcading  light, 
until,  in  the  end,  all  the  world  Ihall  behold 
his   glorious   beams,    and  feel    his    faving 


UNIVERSAL    SALVATION.  i^^ 

power.  Ifaiah  Ix.  "  Arife  fliine  *  for  thy 
light  is  come,  and  the  glory  of  the  Lord 
is  rifen  upon  thee."  *'  And  the  gentiles  fhall 
come  to  thy  light,  and  kings  to  the  bright- 
nefs  of  thy  rifmg."  "•'The  abundance  of  the 
fea  fhall  be  converted  unto  thee  ;  the  forces 
of  the  gentiles  fhall  come  unto  thee."  "Who 
are  thefe  that  fly  as  a  cloud,  and  as  the  doves 
to  their  windows  ?  Surely  the  ifles  fhall 
wait  for  me,  and  the  fhips  of  Tarfhifh  firft, 
to  bring  thy  fons  from  far."  And  it  is  ob- 
fervable,  as  God  is  fpeaking  of  his  covenant 
mercies  in  Chrift  to  the  ends  of  the  earth,  it 
is  fubjoined  towards  the  clofe  of  the  chap- 
ter, *' Thy  Sun  fhall  no  more  go  down, 
neither  fhall  thy  moon  withdraw  itfelf  :  for 
the  Lord  fhall  be  thine  everlafling  light, 
and  the  days  of  thy  mourning  fhall  be 
ended."  And  to  the  fame  purpofc  it  is  faid,. 
"  The  earth  fhall  be  filled  with  the  know- 
ledge of  the  Lord,  as  the  waters  cover  the 
fea." 

In  all  this  provilion,  and  difPufion  of 
faving  light  and  grace  to  men,  God  is  as 
free  and  fovereign  as  in  creating  the  fun  in 
the  firmament,  and  in  dilpofmg  of  all  his 
benefits.  And  as  "  he  maketh  his  fun  to 
rife  on  the  evil  and  on  the  good,"  fo  like- 
wife  hath  he  no  regard  to  any  diftinftion 
feen  in  the  human  kind,  in  the  beflowment 
of  faving  mercy.  Many  differences  is  he 
pleafed  to  make  in  this  world,  and  that  as 
becometh  his  holy  foyereignty  ;  but  none, 
none  at  all,  as  to  the  final  extent  of  falvation, 
©r  the  efficacy  of  the  Sun  of  righteoufneli-. 


Hi 


TREATISE    O  V 


The  doctrine  or  the  total  depravity 
OF  HUMAN  NATURE,  is  foplain  a  IcHpture 
doftrine,  that  we  cannot  deny  it,  without  ic- 
jefting  the  whole  authority  of  divine  reve- 
lation. 

The  doftrine  is  this  :  That  the  whole  hu- 
man nature,  included  in  the  firft  man,  was» 
hy  the  fall,  left  totally  deftitute  of  any 
moral  or  fpiritual  good  ;  and  that  fallen  marl 
became  as  bad  in  a  moral  view,  as  fallen 
angels,  at  their  firll  apoflacy,  according  to 
their  inferior  natural  capacity. 

The  angels  who  had  fallen  fometime  be-* 
fore  man,  had  increafed  their  wickcdnefs,  by 
the  exercifes  of  it ;  and  man  was  in  the  like 
fure  way  tu  increafe  his,  and  by  the  fame 
caufe.  Every  power,  every  faculty  of  the 
foul,  was  left  without  any,  the  leaft  degree 
of  moral  good ;  all  dreadfully  polluted ; 
**  every  imagination  of  the  thought  of  man's 
heart  was  evil  only,  and  that  continually.'* 
The  depravity  was  total.  And  there  was 
nothing  left  in  the  foul  of  man,  of  a  moral 
kind,  but  enmity  againfl  God.  I  fhould 
here  take  up  the  dcnionflration  of  this  at 
large,  were  it  not  fo  fully  done  already,  by 
the  moll  able  divines,  in  a  way  of  the  plain- 
eft  fcripture   reafoning. 

I  HAVE  faid,  and  I  Iiere  repeat  it,  the 
mediation  of  Chrift,  in  favor  ot  all  human 
nature,  be^an  the  moment  after  the  fall. 
In  Adam  and  Eve  was  all  human  na- 
ture included,  or,  in  Adam  alone  :  For 
the  woman  was  from  him.  Chrift,  by  hiss 
mercilul  energy,  begun  immediately  to  with- 


UNIVERSAL     SALVATION;  j^r 

Hand  the  force  of  man's  depravity,  and  has 
done  fo  ever  fince,  in  a  greater  or  lefs  de- 
gree, in  all  human  nature,  in  every  child  of 
Adam.  Ocherwife,  mankind  would  all  be  as 
bad  as  the  devils,  according  to  their  mea- 
fure  of  being  ;  but  we  know  they  are  not. 
The  Mediator  was  a  fovereign  in  the  meafure 
of  good  influence  he  granted  at  firft  to  the 
fallen  pair,  and  in  all  additional  mealures  of 
grace  of  what  kind  foever  ;  and  is  fo  llill, 
and  always  will  be,  as  it  highly  becomes  his 
charafter  always,  aad  in  every  thing,  to 
keep  up  a  view  of  his  holy  fovereignty.  At 
what  time  he  regenerated  the  fouls  of  our 
firft  parents,  we  cannot  fay,  or  what  meafurtfs 
of  grace  he  was  pleafed  to  give  them  while 
they  lived. 

He  now  gives  unto  fome,  rtiucli  more  of 
his  kind  influence  from  their  infancy,  than 
others  ;  and  to  fome  incrcafing  favors  of 
this  kind,  all  their  days.  Some  have  lefs 
and  lefs  of  it  all  their  days,  and  fo  grow 
worfe  and  worfe.  But  none,  in  this  life,  are 
ever  found  without  fome  degree  oi"  grace  or 
favor  from  the  Mediator ;  fuch  as  preventing 
goodneft,  reftraining  grace,  lome  checks  of 
confcience,  fome  humanity  and  kindnefs  to 
their  fellow  men.  Be  it  granted  that  all 
this  is  from  merely  felfifli  motives,  and  def- 
titute  of  all  moral  good,  and  that  there  is 
fin  worthy  of  damnation,  in  regard  to  defi- 
ciencv,  in  all  then-  honor  and  honefty,  in  alJ 
their  induftry  and  the  public  good  they  do, 
3nd  in  all  th'i  benefits  they  communicate. 
T 


145 


tREATISE    ON 


Grantallthis,  which  indeed  is  true  ;  ytt  there 
is  much  of  the  grace  of  the  Mediator  in  hin- 
dering their  being  and  doing  worfe.  Chrifl, 
by  his  providence  and  fpirit,  mercifully 
and  powerfully  refifts  the  awful  force  of 
their  depravity,  at  all  times,  even  though 
he  has  not  yet  renewed  them  in  a  faving 
manner. 

To  illuflrate  the  above  remarks.  God 
fays  to  Abimelech,  "  I  with-held  thee  from 
fmning  againfl  me."  Though  he  was  guilty 
of  great  fin  in  all  he  did,  even  in  difmilTing 
the  wife  of  the  patriarch,  not  doing  even 
that  in  faith  and  from  a  principle  of  fiiend- 
fliip  to  God  ;  yet  a  blelfed  degree  of  God's 
grace  was  granted  him.  God  in  his  pro- 
vidence, and,  it  fhouldfeem,  by  fome  fpecial 
influence  on  his  mind  and  inclinations,  kept 
him  from  a  great  fm.  There  never  was  any 
man  on  earth  left  to  the  whole  force  of  his 
natural  depravity  :  No,  not  Cain,  or  Ahab, 
or  Jezebel,  or  Judas  himfelf.  If  otherwifc, 
Cain  would  have  killed  his  parents  as  well 
as  his  brother;  Ahab  would  have  murdered 
many  befides  Naboth.  thoufands  more  than 
ever  he  did.  Jezebel's  whoredoms  and  witch- 
crafts were  many  ;  but  they  would  have  been 
manv  more,  had  not  the  Mediator's  grace 
refilled.  And,  were  it  not  for  this  grace, 
Judis  would  have  been  a  much  greater 
thief  and  murderer  than  he  was.  It  was 
tliis  that  made  him  repent,  and  bear  his  lafl 
tcfiimony  in  favor  of  the  Redeemer.  And 
€\itn  this  good  almighty  government  of 
Chrift  lo   ordered,  that   he  hanged  himfelf. 


UNIVERSAL      SALVATION.  ^^y 

before  he  had  further  added  to  his  wicked- 
nefs  ;  though  this  was  done  by  the  inftru- 
mentality  of  fatan,  as  the  immediate  agent. 

The  reader  may  now  want  I  ftiould  Ihew, 
if  I  can,  that  Judas  did  not  go  to  an  eternal 
hell.  I  will  take  notice  of  this,  in  its  proper 
place,  and  fo  of  every  thing  elfe  that  he 
may  think  of,  as  he  goes  along,  as  impatient 
to  have  at  that  moment  difcuiled. 

But,  not  to  digrefs  further,  I  would  add 
eoncerning  the  grace  which  the  Mediator 
afforded  even  Judas,  in  his  higheft  pitch  of 
wickednefs.  Had  it  not  been  for  the  <ira- 
cious,  refitting  power  of  Chrill,  he  would 
have  boafted  of  his  treafon  ;  ftren^thened 
his  malice ;  been  foremoft,  with  his  own 
hands,  in  nailing  jefus  to  the  crofs  ;  been 
the  loudell  to  mock  and  deride  his  dyinc^ 
agonies  ;  and  then  gone  on  to  murder  all 
the  difciples  of  Chrifl:  :  And  where  would 
he  have  made  a  fland  ?  Surely  not  until  he 
had  hanged  himfelf,  which  he  v/ould  have 
done  at  laft.  The  fame  may  be  faid  of  the 
moft  horrid  monfters  of  wickednefs  that  ever 
have  been  in  the  world  ;  Herod,  Nero, 
Alexander,  Richard  Illd.  or  Britain,  Beadle^ 
BcncdiH  Arnold,  &c.  Not  one  of  ihefe,  or 
any  other  on  earth,  were  ever,  in  any  mea- 
fure,  fo  horribly  wicked  as  they  would  have 
been,  had  all  reitraints  been  taken  off.  And  ail 
the  reflraints  that  ever  Vv^cre  kept  upon  the 
wicked,  are  by  the  grace  and  power  of  the 
Mediator,  and  the  purchafe  of  his  blood. 
The  mercy,  power,  pity,  and  grace  of  the 
Rtdicmer    is    great    and    vronderful,    even. 


i^8  TREATISE      OM 

where  fouls  are  not  rcncis'cd.  "  The  Lor4 
is  good  unto  all  ;  and  his  tender  mercies 
arc  over  ail  his  works." 

I  READILY  grant  there  is  a  differences 
kJTid,  2.  JpecifiC  difference  between  common, 
and  faving  grace  ;  or  that  grace  which  the 
renewed  have,  and  that  which  is  common  to 
men.  But  in  thele  particulars  they  do  in- 
deed agree ;  t>oth  are  free  :  Both  are  good, 
and  valuable  in  their  nature  :  Both  from 
God  only  through  Chrift  :  Both  wholly  un- 
merited by  finners  :  Both  bellowed  on  fm- 
ners  who  havQ  equal  dependence  on  God  : 
Both  are  the  fruit  of  the  Mediator's  under- 
taking for  a  guilty  world,  beftowed  in  God's 
own  time  and  manner.  So  that  the  great 
excellenc)'  oi  one  above  the  other,  does  not, 
in  the  leaf!:,  militate  againll  the  prcfent  ar- 
gument, to  prove  a  real  connexion  of  the 
Mcifiah  in  a  iqpderal  way  with  all  mankind  ; 
but  docs  fully  confirm  this  do£irine,  even  as 
fully  as  if  there  was  no  fpccific  difference 
between  them. 

There  are  innumerable  good  things  of  c^ 
nature  fpecihcally  different,  that  are  equally 
the  gift  and  grace  of  the  Mediator,  as  wif- 
dom  and  v.-ealth  ;  health  and  a  good  name; 
;ill  the  five  lenfes  :  All  thefe  are  good,  and 
all  alike  from  the  Son  of  God,  as  Creator 
and  Governor  of  the  world.  Man  could 
liave  enjoyed  no  good  at  all,  had  not  a  Me- 
diator liucrpofcd  ;  but  the  furfe,  in  its  mofl 
literal,  plaineff  meaning.  woMld  have  been 
executed.  God  was  able  to  make  A- 
dam  and  Eve  underfland  what  he  laid  to 


UNIVERSAL    SALVATION.  ^aq 

them.  They  knew  what  was  meant  by  the 
word  day  ;  and  God  was  able  to  make  them 
underftand  what  was  meant  by  the  word  die^ 
or  death.  Otherwife  he  did,  in  efFe6l,  fay 
nothing  to  them.  If  he  did  not  make  them 
underftand  him,  there  was  no  threatening  at 
all,  as  to  them,  in  what  he  faid.  They  knew 
the  day  meant  twenty-four  hours,  or  a  diur- 
nal, appan-ent  revolution  of  the  fun.  God 
made  them  to  underftand,  that  to  die,  figni- 
fied,  with  refpcft  to  the  body,  a  total  ceffa- 
tion  of  all  vital  functions,  all  fenfibility  ; 
and,  with  refpeft  to  the  foul,  the  total  lofs 
of  his  moral  image,  and  his  favor  forever 
more,  with  the  miferies  conne6led  therewith, 
and  the  eternal  pains  due  to  the  tranfgreifion. 
pi  his  holy   and  good  lav/. 

When  they  had  linned,  they  really  ex- 
pefted  that,  within  that  very  day,  as  now 
defcribed,  their  bodies  v/ould  fo  die  ;  and 
that,  as  they  found  their  fouls  deprived  of 
the  moral  image  of  God,  they  would  for- 
ever remain  fo,  with  all  the  anguilh  and 
forrow,  pain  and  diftrefs,  contained  in  the 
maledi6iion.  to  all  eternity;  even  a  duration 
abfolutely  interminable.  This  appeared  in 
their  fearful  condu6t,  when  "  they  heard  the 
voice  of  the  Lord  God.  walking  in  the  gar- 
den in  the  cool  of  the  day,"  i.  e.  in  the  latter 
part  of  that  very  day  on  which  they  rebelled. 

No  doubt,  they  thought  he  was  come  to 
execute  the  fentence  upon  them,  juft  as  he 
had  Ipoken,  and  as  they  plainly  underftood. 
And  they  knew  that  this  was  juft  and  right- 
eous. But,  to  their  great  and  joyful  furpnze. 


icb  TREATISE      ON 

tijcy  found  it  quite  otherwifc.  A  dark  inti- 
mation was  given  them,  in  an  indireft  man- 
r.er,  of  the  ground  God  proceeded  upon,  to 
avoid  the  violation  of  his  honor  and  truth, 
viz.  a  fubftitute,  a  vicar,  an  atonement,  one 
in  their  place  and  ftead,  the  feed  of  the 
Avoman.  The  Mediator  began  to  officiate 
that  moment  for  all  the  human  kind.  They 
were  all  prefent,  all  in  the  firft  pair.  And 
"he  has  conftantly  officiated  for  all  the  human 
kind  ever  fince,  and  v^^ill  until  the  curfe  is 
wholly  wiped  away.  Sin  reigned  unto  death, 
even  then  immediately  upon  the  fall  ;  and 
grace  began  its  operation  on  the  fame  day, 
and  ffiall  reign  with  an  overcoming,  pre- 
vailing triumph,  to  the  end  of  the  world, 
and  to  all  eternity.  "  That  as  fin  hath 
reigned  unto  death,  even  fo  might  grace  reign 
through  righteoufnefs,  unto  eternal  life,  by 
Jefus  Chrill  our  Lord."    Rom.  v.  21. 

At  what  time  our  firfl  parents  were  re- 
newed, is  immaterial  to  the  prefent  argu- 
ment ;  but  it  is  certain  the  Melfiah  on  that 
very  day,  operated,  in  a  blelTed  and  merciful 
decree.  He  fpared  their  lives.  They  did 
not  die  an  immediate  and  remedilefs  death, 
as  thev  deferved,  and  expected  from  God's 
own  mouth.  On  that  day,  they  were  gra- 
cioufly  pointed  to  an  atonement.  The  great 
high  Prieft  exhibited  an  oblation  befere 
their  eyes  ;  the  import  of  which  was,  that: 
one  of  their  feed  fhould  be  divinely  qualified 
for  a  full  atonement,  and  his  death  ffiould 
Hand  for  theirs.  Then  he  took  the  ikins  of 
thofc  beads  which  \v'a:c  flain,  and  clothed 


UNIVERSAL    SALVATION. 


^5* 


them.  Which  denoted  that  they  were  ac 
cepted,  not  in  their  own  fig  leaves,  a  garment 
of  their  own  preparing,  their  own  vile  char- 
after  ;  but  in  the  charafter  of  the  future  Mei- 
liah,  the  cloathing  or  garments  of  his  all  per- 
feft  righteoufnefs.  Much  grace  and  mercy  was 
granted  them  on  that  very  day  ;  and  more 
added,  as  a  gracious  Sovereign  faw  proper. 
So  it  is  with  all  their  poor,  loft  children. 
They  have  always  much  mercy  and  grace 
from  Chrift  ;  and  he  goes  on  to  the  conium- 
mation  of  it  as  a  gracious  Sovereign. 

All  this  is  only  in  a  goipel  way  ;  and  fo 
*'  the  gofpel  was  preached  to  every  creature 
under  heaven,"  even  from  the  fall  of  man, 
i.  e.  Gofpel  grace  was  always  manifefted,  or 
held  forth,  to  all  human  creatures,  in  lome 
degree  or  other.  And  where  Chrift  begins 
a  good  work,  as  Mediator,  he  will  perfeft  it, 
in  his  own  wav  and  time.  It  will  iifue  in 
perfeftion  at  the  great  day.  "  Being  confi- 
dent of  this  very  thing,  that  he  which  hath 
begun  a  good  work  in  you,  will  perform  it 
until  the  day  of  Jefus   Chrift."    Phil,  i,  6. 

It  is  moreover  evidential  that  this  is  the 
d©6lrine  of  grace  and  laivation ;  becaufe 
this,  and  this  only,  excludes  all  boafting. 
Good  dijiinclions  are  the  only  things  that  meii 
boaft  of,  or  at  leaft,  what  they  value  as  good. 
If  they  come  in  a  way  of  mere  grace,  with- 
out any  hand  of  theirs  in  them,  ihey  always 
feel  move  pride  in  them,  than  if  they  came 
hy  their  own  good  efforts.  How  proud  arc 
mankind  of  cxquifite  beauty  ;  noble  birth  .; 


^(.^  TREATISE      OJJ 

a  grand  eflatc  defccndcd  down  from  an  an- 
cient and  dignified  family  ?  Every  body 
knows  that  good  things  of  this  nature  are 
all  of  mere  favor  or  grace,  pure  gifts  of  God, 
in  the  way  of  nature  and  providence. 

Say  of  a  man,  that  he  is  defcended  of 
the  mod  honorable  family  in  the  nation  ; 
that  he  has  naturally  the  greatcft  powers  of 
mind  of  any  man  in  it ;  that  he  carries  the 
greatefl  majefly,  dignity  and  beauty  in  his 
countenance,  and  in  all  his  geflures,  together 
with  the  mofl  unafFefted,  winning  behavior; 
that  in  vigor  and  activity,  he  exceeds  all  : 
Add  that  he  was  made  fo,  he  was  born  v/ith 
all  this  greatnefs  and  excellence  in  his  very 
nature  ;  and  is  indeed  the  completefl  work 
of  God  to  be  found  within  a  thoufand  miles. 
You  can  fay  nothing  that  will  take  hold  of 
the  human  heart,  to  make  a  man  feci  proud- 
er ;  though  you  have  not  faid  one  word,  but 
what  is  an  exprcHion  of  free,  foverei gn 
grace,  as  the  man  himfelf  will  acknowledge. 
Indeed,  he  is  much  the  prouder,  on  this 
very  confideration,  that  fo  great  a  Being  as 
God  himfelf,  has  taken  fuch  peculiar  notice 
of  him,  and  fmgled  him  out  as  a  fpecial 
favorite.. 

Let  another  man  hear  it  faid  of  him,  that 
he  was  in  every  view  mean  and  contenipLi- 
blc  by  nature  ;  delpicable  in  foul  and  body 
throughout  ;  of  a  fcandalous  family  from 
generation  to  generation  ;  but  he  has  taken 
io  much  pains  to  become  Ibmething,  that  he 
is  really  now,  a  man  that  ought  to  be  re- 
IpcQcd,    indeed   a   xcry   worthy   m.an.      He 


tjNIV^RSAL    SALVATIOK.  j^^ 

will  hardly  thank  you  for  the  compliment ; 
though  you  attribute  the  whole  of  his  virtue 
and  worth  to  himi'elf. 

Very    great   diHinfilion  from    others,  in 
honor    and  happinefs,    is  what  men   moll 
pride  themfelves  in  ;  and  if  this  be  owmg 
to  the  peculiar  notice  of  fome  great  perfon- 
age,    it  really  adds   to    their   gratification. 
Men  are  naturally  proud  of  being  peculiar 
favorites  of  the  great.      Mr.  Pope,  the  cele- 
brated poet,    was    a  man    illorc   tree   tioni 
vanity,    than   moft  men  ;    but  he  betrayed 
much  on  an  occafion,  and    at   a    time  when 
it  was  leaft  to  be  expefted.      In  writing  his 
laft  will,  V/heh  his  thoughts  v/cre  full  of  ap- 
proaching death  and  another  world,  his  pride 
is  apparently  moved  by  a  matter  of  free,  to- 
verei^m  grace,  a  peculiar  mark  6i'  diftin6lion 
from\  kilig.     In  the  bequeft  of  a  valuable 
ring,    which    might     have    been     quite    as 
wefl  defcribed  without  telling  how  he  canle^ 
by  it,  he  fays,  "  the  ring  which  the  king  of 
Sardinia  gave  inc."     All   the  poets  ufed   to 
fpeak  in  like  manner,    and  they   expreffed 
human  nature.     If  they  had  received  only 
a  pipe,  or  any  otKer  fmall  matter  of  a  re^ 
iiowned  poet,  or  any  man  of  great  note,  as 
a  free  gift  •   they  would  be  fure  to  take  no- 
tice of  the  manner  in  v/hich  it  came  to  them, 

valuing    themfelves  on    the  mere    gracious 

dillindion  of   a  renowned   man.      Such  is 

human  nature. 

Tell  a  man  that  he  is  bad,  how  ready  is 

he  to  keep  himfelf  in  countenance,  by  enu- 
U 


^r^  T  11  E  A  T  I  S  K    O  N 

mcrating  many  that  do  as  he  does  !  If  he 
thought  himfelf  diftinguifhed  from  moft 
othera  in  wickednefs,  he  would  be  far  more 
afhamed.  Whether  it  refpefts  pride  or 
fhame,  peculiar  diJlniHion  is  the  grand  thing  ; 
and  if  that  diilin6lion  come  in  a  fovereign 
way,  from  a  great  perfonage,  it  is  not  the 
lefs,  but  the  more  flattering.  To  be  mean, 
dcfpicable,  and  contemptible  by  birth  and 
nature,  or  to  be  eflcemed  fo,  mortifies  human, 
pride,  more  than  to  be  lo  in  any  other  way. 
Hence  men  are  more  mortified  to  be  called 
fools,  than  knaves  or  cunning  rogues.  It  i-s 
indeed,  diflinOion  from  others  in  a  way  of 
excellence,  real  or  fuppofed,  that  is  in  every 
cafe,  a  ftrong  temptation  ta  pride,  in  what- 
ever way  that  diftinftion  is  made. 

The  I'eader  may  then  fay,  that  there  will 
be  this  temptation  to  pride  among  the  faints 
in  heaven,  to  all  eternity  :  P^or  there  will  be 
in  heaven,  great  and  cverlafling  diftinClions 
of  free  grace.  But  this  objedion  will  vanilh 
in  a  motnent,  when  you  confider  that  all  fuel 
for  pride  to  kindle,  wiU  be  forever  taken 
away  in  that  world  ;  as  no  corruption  at  all 
will  be  admitted  there  ;  no  moral  capacity 
of  pride. 

You  will  then  fay,  that  from  this  view  of 
things,  eminent  advances  in  grace  and  favor 
in  this  life  are  firong  incentives  of  pride,  in 
the  moft  exalted  faints  on  earth.  They  are 
fo.  They  always  were,  and  always  will  be, 
fo  long  as  any  mOral  depravity  remains,  or 
any  principle  of  pride  in  their  hearts.  Paul 
found  it  fu  ivhfn  Ccd,  of  his  free  grace,  fct 


UNIVERSAL    SALVATION.  ^  rp 

him  at  a  great  diftance  from  others,  by  fpe- 
cial  difcoveries  and  divine  raptures.  2  Cor, 
xii.  Saints  in  heaven,  will  find  the  fame 
thing  operating  in  a  way  of  the  deepeft  hu- 
mility, which  now  ta:kes  hold  of  their  cor- 
rupt part,  as  an  incentive  to  pride  and  felf 
exaltation.  On  earth,  fpiritual  pride  hath 
always  been  a  very  dangerous  and  trouble- 
fome  enemy  to  the  comfort  of  eminent 
faints,  indeed  to  all  good  people. 

If  you  enquire,  how  did  holy  angels  find 
pride  originating  or  moving  in  them  ?  I  an- 
Iwer;  this  is  a  queflion  that  never  was  fol- 
ved,  nor  ever  can  be,  by  man.  It  is  a  faft  ; 
but  wholly  incomprehenfible  by  us,  as  in- 
numerable other  fatts  are.  This,  however, 
may  be  faid,  faints  in  heaven  are  fecured  by 
Chrift  ;  the  fallen  angels  were  not. 

In  a  word,  the  moll  exalted  faints  in  hea- 
ven, will  be  as  much  before  others  in  hu- 
mility, as  in  any  other  part  of  their  holy 
attainments  ;  and  will  bow  as  much  lower 
before  the  throne  of  God,  as  they  are  exalted 
higher.  Thus  I  am  advocating  the  only 
rational,  gofpel  doftrine,  that  will  exclude 
all  boaftinsx.  In  heaven,  it  will  be  confirm- 
ed,  when  they  will  view  the  matter  Oi  their 
juftification,  the  righteoufnefs  of  Chrift.  "  to 
all  and  upon  all,  without  any  difFerence." 

This  gofpel  dofilrine  tends  greatly  to  the 
promotion  of  pra6lical  holinefs  and  virtue. 

The  bands  of  love  and  gratitude  ever 
were,  and  ever  will  be,  the  proper  bands  of 
a  man.     Fear  and  terror,  never  yet  had  ^.ny 


jrg  TREATISEON 

diieft  tendency  to  holinefs  and  a  good  life. 
I  mean  common,  legal  icar.  For  it  always 
carries  in  it,  not  only  terror,  but  even  odium 
ot  its  objeQ.  It  never  attra6ts  the  foul  to 
the  objctl  of  terror,  but  quite  the  reverfe. 
Love,  or  a  lente  of  goodiiels,  amiablenefs, 
kindnefs,  or  benevolence,  always  attra6ls 
And  aflimilatcs  the  i'oul  to  n$  objetl.  As. 
God  hath  copllhuted  immortal  fouls  and 
their  objefts,  it  cannot  be  other\yife.  This 
is  not  only  the  clear  doftrine  of  reafon  and 
fcripture  ;  bat  alio  the  doftrine  of  all  called, 
orthodox,  fuicc  the  days  of  the  apofUes  ; 
lemarkably  lo,  lince  the  retormation  from 
poperv. 

It  is  true,  papiRr,  and  arniinians  have  of- 
ten told  14s  that  the  do6lrine  tends  to  liccn- 
tioutnels  :  and  that,  if  they  believed  the  in- 
hnite  ftedfait,  immutable  loA-e  of  God,  and 
Jaithfulnels  of  Chrift,  as  we  do,  in  relpeft  to 
our  lalvation,  the  certain  perleverence  ol  be- 
lievers and  the  like,  ihcy  would  indulge 
thcmJelves  in  all  manner  of  fmful  lulls  and. 
pieafures.  While  their  heart:;  are  unrenew- 
ed, ai:id  v^hile  they  believe  not  this  glorious.  , 
do6lrine,  th(?y  may  tliink  as  they  fay.  But 
did  thiCy  believe,  and  led  (he  power  of  it, 
tjpey  would;  knp.w  better,  as  <;:alviiiiils  havtj 
alw<iys  told  them.  They  would  find  the 
coids  of  iuch  love  very  diljerent  l>ands  Irom 
v.'h.tt  they  imagine,  while  in  ignorance  of 
Cod  and  the  power  of  his  lo\'e. 

What  i-reat  (hinizs  has  flavifli  fear  or  ter- 
ror  ever  done  to  make  men  holy  ?  It  will 
keep   them   from    many    open    and    daring 


UNIVERSAL     SALVATION.  ^m,j 

crimes,  in  the  fight  of  man,  it  is  true  :  But 
^t  the  fame  time  they  will  be  juft  as  guilty 
in  the  fight  of  God,  as  if  they  had  no  iuch 
fear.  In  their  very  fouls,  they  will  wifh  and 
long  to  commit  them,  as  much  as  ever.  In 
this  wiih,  and  longing  defire  of  the  foul,  lies 
all  the  fm,  in  the  fight  of  God, 

Principles  of  fear  are  managed  to  good 
advantage,  by  the  laws  and  government  of 
ynen.  And  without  taking  this  great  and 
good  advantage  of  a  principle  of  (lavifti,  un- 
fanftified  fear,  in  man,  we  could  not  live  in. 
Jiuman  fociety.  But  the  vile,  hardened 
wretch,  who  is  retrained  in  his  overt  aftions, 
only  by  fear  of  the  whip  and  the  gallows,  is, 
as  greatly  guilty  in  the  fight  of  God,  as  if 
thefe  fearful  rellraints  h-vd  never  been  upon 
him.  The  civil  magiftrate  has  much  to  do, 
with  this  principle  of  fear  in  man.  All 
human  laws  make  great  ufe  of  it  ;  and  this 
is  wife,  and  good  for  the  end  nronofed.  But 
alas  !  how  little  doth  this  avail  as  to  things 
jnvifible  and  eternal  ?  How  little  with  the 
habituated  drunkard  ?  How  little  with  the 
inveterate  thief  and  robber  ?  Take  away  the 
lear  of  vifible,  temporal  puniflmient,  and 
does  it  at  all  appear  that  the  tenors  of  eter- 
nal damnation  have  any  influence  on  their 
condu6l  ?  Although  they  profefs  to  believe, 
the  doftrine,  and  aUude  to  it  in  almofl  all 
their  converlation,  their  mouths  being  per- 
petually full  of  hell  and  damnation.  Verily 
it  is  a  i'cni'c.  of  the  goodncfs  of  God  tha| 
leadeth  to  repentance,  a  true  fenfe  of  God^ 
as  Icvc,  that  meliorates  tli?  heart,  v/i,th  a  di- 


i^'S  TREATISE     ON 

vine  pou'cr  on  the  life  and  condu6l.  "  If 
ye  love  me  keep  my  commandments." 
*'  Walk  in  love."  "  The  love  of  Chrill  con- 
llraineth  us." 

I  NEVER  yet  heard  any  man  pray  or 
preach  to  any  congregation,  \vithout  build- 
ing on  principles,  which,  by  juft,  inevitable 
confcqucnce,  would  infer  the  lure  faivation 
of  all  the  human  kind,  at  lajl. 

We  all  agree  in  thefe  particulars.  We  pray 
for  the  faivation  of  all.     We,  in  the  name 
of  Chrift,  offer  I'alvation  to  all   on  the  pur- 
chafe  of  his  blood.     In  the  name  of  Chrifl, 
we  command    all^to   believe.      We  tell    all 
men  that  they  have  a  good  waiTant  to  be- 
lieve :   That  a  iufiicient  foundation  is  laid 
ior  them  all  to  believe ;  and  that  if  they  do 
believe   they    fhall  certainly  be  faved  ;   and 
that  not  at  all    on  the  merit  of  their   faith, 
but  the  merit  of  Chnfl  :   That  their  repent- 
ance and  faith  and  ^vhatever    good  may  be 
jn  them,  docs   not  in    the    leafl   alter   the 
foundation,  or  objcft   of  their  faith.     We 
tell   them  that  it  is  the  greatefl  lin  not  to  he- 
hcve  ;   that  it  maketh  God  a  liar,  as  far   as 
I  hey  are   able.     In  the  name  of  Chrift,  we 
promile  them  full  pardon   and   life  eternal, 
when   they   repent,  and  believe,  and  obey 
the  gofpel  ;  and   this,  not  in  the  leafl.  for 
their  repentance,  faith,  and  obedience.  What 
then,  do  we  make  of  all  thefe  graces  in  man, 
but   only   means  leading  to  the  enjoyment 
of  an  end,  not  dependent  on  thefe  means,  but 
they  dependent  on  that  :    Not  an  end  whicl^ 


l^NIVERSAL     SALVATION.         icg' 

thefe  means  do  eftablifh  ;  but  eflablifhed  be- 
forehand, as  an  immutable  foundation,  on 
which  alone  is  built  the  propriety,  ufe  and 
neceflity  of  all  thefe  means  ? 

I  HAVE  often  heard  much  inconfiftency, 
and  contradi6lion  in  the  prayers  and  preach- 
ing of  gOf)d  men  ;  but  never  heard  one  per- 
forming thefe  duties,  who  did  not  adopt 
many  fentiments,  which,  by  juft  conie- 
quence,  would  infertile  falvationof  all  man- 
kind, made  previoully  fure  in  the  purpofe 
of  God,  and  the  foundation  he  hath  laid 
in  Zion.  This  is  confident.  Otherwife, 
the  faivation  of  man  is  dependent  on  hir,i^ 
felf,  if  any  Thing  can  be  on  a  creature.  He 
depends  on  his  qualifications  and  exercifes 
of  mind,  as  the  foundation  of  all  his  hope. 
What  God  hath  done  is  juil  nothmg,  or 
worfe  than  nothing  to  him,  without  thefe 
di{lin6lions  in  himfclf,  or  before  he  hath  them. 
All  God  hath  done  gives  him  no  fecurity. 
As  if  one  ftiould  fay,  that  the  will  and 
teflament  of  his  father-  was  not  his  fe- 
curity for  the  legacy  ;  but  his  opening 
and  reading  of  the  will,  after  his  father's 
death,  was  the  only  thing  that  fecured 
him.  Would  you  not  tell^iuch  an  one  that 
he  did  not  fpeak  with  propriety  ;  that  his 
whole  fecuritv  was  in  the  will  and  teflament 
of  his  father  ;  and  that  his  opening  and  read- 
ing it  only  gave  him  knowledge  of  it  and 
com! or t  in  it.  , 

We  uiually  pray  to  God,  juft  as  Paul 
direfted,  and  on  the  fame  ground  which  he 
has  eftablilhed.     We  pray  for  the  faivation 


1 5o  T  n  n  A  T  I  s  E   o  Ji 

bf  all  men.     This  we  ought  not  to  do  withi 

out  a  foundation  in  the  word  of  God.     If 

God  has  decided  the  point  in  his  word,  that 

many   fhall   be  damned   eternally,  in   their 

own  perlons,  we  have  no  warrant  to  pray  as 

we  do.     But   the  apoftlc  bids  us   pray  for 

the  falvation  of  all  men,  even  fudi  wicked 

kings    and    magiftrates    as    Nero,    and   the 

bloody,  perfecutmg  magillrates  in  thofe  days, 

for  all  the  cruel  pcrfecutors  of  the  church, 

and  for  every  body  elfe,  Avithout  a   fmcrle 

exception  ;  and  then  gives  this   as  our  vvar- 

tant,   "  God  will  have  all  men  to  be  favcd 

and   to   come   unto    the   knowledge  of   the 

truth."  He  alfo  enjoins  it  upon  us  to  give 

thanks   for  all   men,  on  the  fame  ground  ; 

becaufe  "  Chrift  gave  himfelf  a  ranibm   for 

all."  At  the  fame  time,  he  plainly  intimates, 

that  the  time  was  tiot  then  come  to  pour  in 

all  the  light  that  God  had  defigned  in  after 

ages  ;    that    a    progrcffion    of    light    would 

continue    as   it  had   begun,    and  proceeded 

thus   far ;    and    that    the   glorious  do6lrine 

would  be  more  fully   manifefl  in  due  time. 

Read  1.    Tim.   ii.    i, — 6. 

The  moR  literal  tranflation  that  can  pof- 
fibly  be  given  of  thofe  words  which  I  have 
more  than  once  alluded  to,  is  this  ;  a  tejli- 
tnony  for  times  proper.*  In  the  Englifh  bible 
it  (lands,  '■'  to  be  tejlijicd  in  due  time."  How- 
ever, it  is  fcarce  worth  while,  in  any  place, 
to  corrcft  our  lafl  Fnolifli  tranflation  of  the 
bible  :   For  every  man  that  is  well  Ikillcd  in 

TO    fJLU^TVOlOV      XUlOoi^       iJiOt^, 


UNIVERSAL      SALVATION.         i5i 

rfie  original  languages,  who  is  alfo  a  man  off 
candor,  will  bear  me  witnefs,  that  tliere  is 
Jbarcely  a  fingle  fentence  in  the  tranflation, 
but  what  will  bear,  without  marring  the 
true  lenle  any  wife   eflentially. 

If  it  is  certain,  that  the  word  of  God,  his 
juftice  and  his  glory,  do  afcertain  the  eter- 
nal, perfonal  damnation  of  many  ;  we  ought 
to  pray  for  that  awtul  event,  as  explicitly 
as  for  any  thing  elic.  "  Thy  zoill  he  done," 
ought  to  run  through  all  our  prayers.  But 
how  would  it  ftrike  the  minds  of  any  con- 
gregation in  the  world,  to  hear  him  that 
leads  in  prayer,  crying  mightily  to  God, 
that  many,  or  moft  of  his  fellow  men,  might 
be  the  miferable  vi6lims  of  his  eternal  ven- 
geance perfonaUy,  in  hell  to  all  eternity. 
Many  men  difcern  premifes  well,  but  do 
liot  fee.the  juft  coniequence.  We  have  al- 
ways feen  it  a  clear  gofpel  duty,  founded 
on  golpel  warrant,  to  pray  for  the  falvation, 
of  all  men,  and  give  thanks  for  all  men,  on 
the  foundation  laid  in  Chrill.  If  a  great 
inany  have  not  dilcerned  the  confequence 
of  fuch  premifes,  it  is  no  more  than  what 
happens  in  many  other  cafes  every  day. 

I  AM  far  enough  from  being  an  entliu- 
fiatt,  and  believe  I  was  never  thought  io  by 
any  perfon  ,  but  rather  the  reverse  :  How- 
ever, J  think  it  is  good  and  found  reafoning, 
to  argue  from  our  own  experience,  and  froim 
■What  other  honeft  people  affirm  to  us  from 
their  exoerience.  Having;  had  the  fpecial 
V 


f  52  TREATISE      ON 

care  of  fouls,  maiiy  years,  and  been  happy 
in  my   charge,  I  hate  often  converled  with 
pcrfons  under  ipecial  awakenings,  and  great 
concern  about  their   fouls.     I   have  always 
kept  up  the  holy  law  in  their  view,  with  all 
fts  infinite  purity  and  ftrittnels,  and  tremen- 
dous terrors  to  the  enemies   of  God  ;  have 
always  told  the  difhreffed  that  they  could  in 
no  TL'ife   help   themfelves,   or  make^  any  dif- 
tinftion    in    themfelves  ;    charged    them    to 
make  no  dependence  on  their  pra3'ers,  tears, 
reformations,  or  any  thing  they  feel  within 
themfelves,  but  on  the    lovereign  grace  of 
God,   through  the    atonement   of   his    Son, 
totally  cxcluiive  of  every   thing  cHe  in  the 
univerfe  ;    always  pointing  them  to   Chrift 
as  the  end  of  the  law,  in  the  fleadof  finners. 
'    I  ITAVE  found  numbers  that  have  been  by 
the  Spirit  of  God,  brought  to  this  fenfe  of 
the  way  of  falvation,  and  have  refted   in   it 
as  a  fate  way.    They  have  found  it  attended 
with  evangelical  repentjmce  and  gieeat  com- 
fort.    And  hence  haVe  invited  the  ^ileft  of 
finners  to  come  to  Chriil,  and  truft  i-n  him, 
without  one  mom'erit's  delay  ;  telling  them 
there  was  enough  itI  Chrrft'  for-  t^heiv  falva- 
tion, vile  as  they  now  are ;  thi\l  the  atonement 
iVa^  fafficient  to  Tefebmmend  them'  to  God  in 
thH/'very  xvorfi  condition  of  J'mif  end  hft;  and 
that.Vhey  never  could  obtain  any  qualihca- 
tiorr;'  within  or  wrthdut,  that  would  -move 
rhc  heart  of  God  towards  them  ;  biit  that 
all  things  on  God's  part,  are  ready. 
"  i^it-EY  have  told jTre,'that4heynev6p'  fo^und 
themfelves    fo    unqu^ified,    as   whcu    thtir 


UNIVERSAL     SALVATION.  j^jj 

relief  and  comfort  broke  in  upon  them  in. 
a  way  of  mere  faith  ;  and  that  they  looked 
far  from  themielves,  even  as  far  as  Mount 
Calvary,  for  all  their  hope  ;  and  that  they 
faw  all  God  had  done  to  relieve  their  dii- 
treffed  fouls,  was  done,  fure  andcertain,  long 
before  they  were  born.  And  that  they  could 
make  no  foundation  of  hope  in  all  that  God 
had  wrought  on  their  fouls,  but  praife  his 
glorious  name  that  he  has  been  pleafed,  in 
mere,  fovercign  mercy,  to  work  thus  efFe6lu- 
ally  on  them,  only  in  order  to  lead  them  to 
the  fenfe  and  comfort  of  what  was  immUf 
table  truth  before,  viz.  The  all-fufficiqncy 
of,  Chriil  for  the  chief  of  fmners.  Thefe 
perfons  have  generally  brought  forth  fruits 
meet  for  repentance,  and  Vv-alked  as  real 
chriftians. 

The  obfei-vation  of  my  fathers  and  bre- 
thren in  the  gofpel  minillry,  as  many  of 
them  have  told  me,  is  the  very  fame  in  their 
concerns  with  fouls,  with  what  I  have  now 
mentioned.  They  have'  alfo  told  mc,  it  is 
their  true  experience  with  refpe6l  to  iheif 
own  fouls,  and  all  their  comfort  ;  and.I  am 
certain  it  is  mine.  It  is  well  known  that  all 
pious  proteftant  minifters  have  taken  this 
very  method  in  guiding  fouls  to  Chrifl;. 
And  all  the  fuccefs  they  have  found,  has 
been  by  thus  cutting  off  finners  every  way, 
as  much  as  poflible,  from  every  dependence, 
but  on  Chrifl  alone.  God  has  granted  his 
peculiar  blefling  on  this  (ioQrine,  and  this 
way  of  guiding  poor,  niiierable  finhers  to 
a  Savior.    No  miuiii.cr  of  the  gofpel  in  thii" 


3  04 


TREATISE      ON 


land  was  ever  more  blelTed  of  God  in  his  , 
labors,  perhaps,  than  the  renowned  bilhop 
Stoddard,  of  Northampton.  Every  one  that 
is  acquainted  with  his  charafter  and  wri- 
tings mufl  be  fenfible  that  this  was  his 
method. 

Many,  no  doubt,  were  brought  to  know 
Chrift,  in  that  remarkable  period,  in  the 
year  1740,  and  a  few  lucceeding  years,  not- 
withftanding  the  great  frailty  and  diflraftion 
of  human  nature  appeared  much  in  thofe 
days.  All,  fo  far  as  I  can  learn,  who  be- 
came true  followers  of  Chrifl,  in  thofe  times, 
built  firmly  on  this  very  doftrine  ;  that  Chrift 
alone  is  the  complcat  Savior  of  the  chief  of 
fanners,  exclufive  of  every  diflinftion  in 
themfelves,  previoufly  moving  the  heart  of 
God  towards  them,  or,  in  any  wife,  fitting 
them  for  mercy  ;  that  all  that  maketh  them 
to  differ  from  the  moft  abandoned  of  the 
human  race,  flows  wholly  from  a  previous 
iource,  alike  open  to  all,  and  built  on  a 
foundation  as  independent  of  man,  as  God 
was  in  creating  him  at  lirft.  It  is  well 
known  that  the  moft  fuccelsful  preachers  in 
thofe  days,  dwelt  mainly  on  thele  very  doc- 
trines. 

This  doGrine  of  faving;,  universal  n^ace, 
is  perje^ly  cnnfijlent  rvith  the  mojl  plain  and 
pojltive  declarations  of  the  -word  of  God.  that 
the  pains  of  hell  fJiatl  he  endkf  ;  and  that  the 
rvickcd  fnall  go  away  into  evcrlafling  punijh- 
ment,  m  all  the  houndlefs  extent  of  thcfe  words, 
and  many  ethers  that  convey  the  fame  idea  of  the 


UNIVERSAL     SALVATION.         ^^e 

endkfs  punijhment  of  fmners,  and  that  in  the 
"   flainejl  pojjible  manner  of  exprejfion. 

In  their  Surety,  Vicar,  or  Subflitute,  i.  e.  ia 
Chrift,  "  the  head  of  every  man,"  they  go  away 
into  everlafing  pimfhment,  in  a  tiTie  gofpel 
fenfe.  In  him  they  fufFer  infinite  punifh- 
ment,  i.  e.  he  fufFers  for  them,  in  their  room 
and  Head.  But  how  fo  ?  The  divine  nature 
never  fufFered,  and  the  human  nature  was 
not  infinite,  nor  capable  of  infinite  fufFer- 
ings  ;  yet  by  union  in  perfon  with  infinite 
Deity,  the  gofpel,  the  divine  conftitution 
does  account  the  atonement  infinite.  The 
obeying,  and  the  lufFering  human  nature 
was  as  much  united  to  all  the  attributes  of 
Deity,  as  to  any  one  of  them  ;  to  Deity 
in  all  his  infinite  perfeftions  ;  to  the  eter- 
nity of  Deity  as  much  as  to  his  omnifcience, 
almightinels,  or  any  other  attribute.  And 
the  fufferings  of  Chrifl  are  eternal  fafferings, 
juft  in  the  lame  way  of  reafoning  that  they 
are  infinite.  The  fame  ineffable,  hypoflatic 
union  of  human  and  divine  natures,  which 
connects  infinity  with  manhood  in  one  per- 
fon, does  equally  unite  eternity  with  the 
fame.  There  is  the  fame  gofpel  propriety 
in  calling  them  eternal  fufferings,  as  infinite 
fufferings.  It  is  only  by  perfonal  union 
with  Deity,  that  either  term  will  bear. 

The  apoftle  gives  us  this  idea,  as  plainly 
as  any  other,  to  lead  us  to  eftimate  the  atone- 
ment complete  for  the  fins  of  the  world, 
and  in  the  gofpel  account,  an  eternal  pun- 
ilhment.  lie  confiders  the  gift  of  falvatior^ 
by  Chrifl,  under  the  idea  of  a  will  or  tefta-' 


J  65  T  R  E  A  T  I  S  E     O  N 

ment,  that  makes  the  legacy  fuve  ;  as  fare 
before  the  ^gatee  knows  any  thing  about  it, 
or  has    an)^comfort    in    it,    as  .  afterwards. 
And,    as  in  all  his  writings,  he  exhibits  the 
'atonement  complete  in  every  other  view,  fo 
he  does  in  the  eternity  of  it,  in  tlic  divine 
account  ;  that  none  may  imagine  himfelf  to 
be  expofed  to  perfonal  puniinmcnt  in  hell 
to  ail  eternity,  for  want  of  an  eternal  atone- 
ment, any  more  than  for  want  of  an  infinite 
one.      He  telis  us  that  a  fenfe  of  this,  will 
free  the  conlcicnce   from    every   bond   that 
might  hold  the  poor  fmner  under  obligation 
to  fufter  ;  and  will  alio  become  a  fpring  of 
holy  gratitude  and  living  facrifice  to  God. 
"  How  much  more  fhall  the  blood  of  Chrift, 
who,  through  the  eternal  Spirit,  offered  him- 
felf without  fpot  to   God,  purge  your  con- 
fcience  from  dead  works  to  lerve  the  living 
God  ?"    Heb.  ix.    No  perfon   of  judgment 
will  fay  that  the  phrafe,  through  the  eternal 
Spirit,  here  fignifies,  that  the  eternal   Spirit 
of  God  fupported  Chrift  in  his   luffcrings  : 
For  he  was  then  whollv  forfaken  in  this  fenfe, 
and  left,  in  his  expiring  moments,   without 
any  fupport  at  all,  as  much  as  ever  a  vidim 
was,  when  bound  and  blccdincr  on  the  altar. 
It  was  then   he  cried   out,  "  My   God,   my 
God,  why  haft  thou  forfaken  me  !" 

We  cannot  make  the  atonement  fufficient 
for  our  redemption  in  any  fenfe  ;  unlefs  we 
conhder  the  human  nature  infinitely  digni- 
fied, by  perfonal  union  with  Deity,  with 
fcvery  attribute  of  Deity,  one  as  much  as 
another.     On   this  very  ground  it  is,  that 


UNIVERSAL     SALVATION.  jg^ 

the  merit  of  the  atonement  took  place,  and 
was  efBcacious  long  before  Chrifl  came  in 
the  fleih.  Yea,  from  eternity,  it  was  effica- 
cious, on  our  behalf,  in  the  mind  and  decree 
6i  God.  And  it  was,  from  eternity,  regarded 
in  the  gracious  purpofe  of  the  Moft  High  ; 
as  he  always  determined  to  fave  linners  in 
this  way  and  no  other.  "  Then  was  I  by 
him,  as  one  brought  up  with  him  ;  and  i 
was  daily  his  delight,  rejoicing  always  be- 
fore him  ;  rejoicing  in  the  habitable  parts 
of  the  earth,  and  my  delights  were  with  the 
fons  of  men."     Prov.  viii. 

The  atonement  of  the  Lamb  of  God, 
which  taketh  away  the  fin  of  the  world,  was 
prcfent  in  God's  view  from  ail  eternity  ; 
and  will  be  fo  to  all  eternity,  as  much  as 
when  he  was  a6luaily  bleeding  on  the  crofs, 
in-  all  his  amazing  ?gonies.  Thus  he  is  "  the 
Lamb  flain  from  the  foundation  of  the 
world."  Or,  if  you  put  the  adjeftive  before 
the  fubflantive,  as  a  late  writer  docs,  and  as 
it  ftands.in  the  original,  the  idea  is  the  lame ; 
'•  the  llain  Lamb  from  the  foundation  of 
the  world." 

Thus,  at  the  great  and  lolemn  day,  cha- 
racters fhall  be  feparated  one  from  another, 
as  a  ihepherd  divideth  the  fheep  from  the 
goats.  God  will  ftiew  infinite  approbation 
to  the  ckaracler  of  his  own  Son,  the  Son  of 
man,  as  fcederal  head  in  union  with  his  re- 
deemicd  creatures,  placing  it  at  his  right 
hand  ;  a  phra(e  denoting  approbation  and 
honor.  And  he  will  manifeft  infinite  wrath, 
indignatioin  and  venoeance  ag^ainfi  the  real 


l68  TREATISE      ON 

charafterof  man,  placing  it  at  his  left  hand  i 
■tvhich  denotes  the  utmoft  deteftation  and 
abhorrence.  The  place  of  his  Son  will,  on 
that  day,  be  at  his  right  hand,  as  it  always 
tvas,  and  always  will  be,  and  "  where  I  am," 
fays  Jefus,  "  there  fhall  my  fei-vants  be." 
The  charafter  of  (inners,  the  real  charafter 
of  all  men  fincc  the  fall,  was  always  at 
God's  left  hand,  and  always  will  be.  God 
never  abhorred  man  as  his  creature,  never 
hated,  and  never  will  hate  any  thing  in  man, 
but  his  bad  charafter.  In  Chrift,  he  has 
no  bad  charafter.  bd^t  one  infinitely  good. 
And  God  v/ill  bid  all  that  fullain  it,  wel- 
come to  all  the  joys  and  glories  ot  heaven  j 
even  all  ^vhofe  fins  the  Lamb  of  God  came 
to    take    away. 

AVhkn  the  great  [udge  fhall  give  final 
fenterice,  and  thus  dilplay  his  wondrous 
love  to  his  cleft  head,  and  his  eleft  body  of 
human  nature,  alio  his  tremendous  abhor- 
rence of  the  charafter  of  finners,  it  will 
make  all  human  nature  tremble.  But  they 
will  rejoice  with  trembling.  Their  amazing 
lenfe  of  the  holy  indignation  of  God  againll 
fin,  will  not  allay  their  holy  joy,  which 
will  be  in  God  alone,  on  that  day,  and  to 
all  eternity.  They  will  fee  their  perfonal 
deferts  in  the  eternal fvjfcrings  ot  their  Head: 
For  in  gofpel  account  they  arc  fo  ;  though 
in  time  endured  once  for  all  on  the  crois. 
They  will,  I  fay,  then,  and  foiever-morc, 
fee  their  danmable  character  and  deferts  in 
themfelves  ;  and  will  go  away  into  everlaft- 
iiag  punilhment,  in  this  ienfe.     This  is  the 


trklVfiitSAL     SAI.VATION.         x^(* 

tru€,  and  only  fenfe  of  the  gofpel  conllitu- 
tion  ;  which  is  well  called  a  wonderful  inyf- 
tery,  claiming  the  admiration  and  aflonifli- 
ment  of  angels  and  faints,  now  and  forever. 

To  behold  the  redeemed  furrounded  with 
the  moft  formidable  difplays  of  the  wrath 
of  God  forever,  againft  their  real  perional 
fehara6ler  while  in  this  world,  and  with  his  aw- 
ful indignation  forever,  as  a  burning  flame,  a- 
gainft  all  ungodlinefs  and  unrighteouinefs 
of  men  ;  and  to  behold  tile  very  perlons  to 
whom  this  real  charatler  did  perronally  per* 
tain,  made  perfeftiy  innocent  in  a  iubfli* 
tuted  charafler,  their  robes  all  Waflled  and 
made  white  in  the  blocd  of  the  Lamb,  v/itli 
clean  hands  and  a  pure  heart,  dwelling  in. 
this  devouring  fire,  and  inhabiting  thelc 
everlafting  burnings,  in  dilpiays  of  rigiiteous 
and  holy  Dsity ;  and  yet  perfe6i;ly  bleffed, 
and  even  the  more  blelTed,  tor  this  their  fit- 
tiation  ;  in  the  midft  of  ail  tiiefe  awful  dif- 
plays, dwelling  on  high,  and  having  their 
place  of  defence  the  munition  of  rocks,  bread 
given  them  and  their  Waters  fure  :  This  is 
indeed  a  wonder  of  love  worthy  of  the  wif- 
dom  of  God  only  wife,     Ifa.  xxxiii. 

All  this  glory  and  terror  of  divine  holi- 
nefs  and  juftice,  we  fee,  arid  forever  IhalL 
fee,  in  the  fufFerings  of  the  Son  of  God  for 
finners.  And  there  is  no  more  need  of  the 
eternal  perfonal  damnation,  of  any  of  the 
human  race  further  to  difplay  and  illuf- 
trate  the  glory  of  God's  juftice,  and  his  in- 
finite holy  anger  againft  fin  y  than  there  is 
X 


lyO  TREATI3EON 

need  of  the  dim  light  of  a  candle,  to  help 
us  to  behold  the  beautiful  face  of  the  earth 
in  tin;  vernal  fcafon,  when  the  lun  fhines  in* 
the  meridian,  with  all  his  glorious -fplendor 
and  in  his  full  ftrength.  Even  to  fuppofe 
otherwife,  is  in  full  oppofition  to  the  fole 
glory  of  God  and  Chrift  in  the  atonement. 
The  gofpel  is,  with  great  propriety,  called  a 
'' rninillration  of  righteoulnels."  i.e.  right- 
eoufnefs  difplayed,  imparted,  and  applied, 
even  as  the  miniftration  of  healing  medi- 
cines, imparted  and  applied  for  the  recovery 
of  the  fick. 

It  is,  moreover,  evidential  of  the  truth  of 
this  doftrine  of  free  fovereign  grace,  as 
now  illuflrated,  that  there  is  no  pcjfiblc  danger 
in  believing,  and  living  according  to  the  genuine 
dictates  of  it. 

It  will  certainly  ha\'e  the  fame  influence 
on  the  heart  and  life,  which  the  common 
proteftant  do£trine  of  grace  always  had  ;  but 
only  much  more  powerful  in  its  blefTed 
operations  and  effe£ls.  It  is  the  ielf  lame 
do6lrine,  in  all  points  but  this  :  It  extends 
the  lame  eternal  good  will  of  God  to  all  poor 
linners  of  mankind ;  which  we  have  been 
taught,  by  puritan  divines,  is  confined  only 
to  a  part  ;  and  it  may  be  to  a  very  fmall 
part  indeed,  agreeably  to  the  more  natural 
afpc6l  of  their  doftrine.  It  differs  no  more 
from  the  doftrine  of  Calvin,  Oicen,  and  Ed^ 
"wards,  and  the  great  body  of  protcftants, 
than  a  circle  as  large  as  the  periphery  of 
the  earth,  difl'crs  from   a  circle  of  llie  diain.' 


UNIVERSAL    SALVATION. 


171 


eter  of  one  cubit.  Both  have  all  the  fame 
properties,  and  every  demonftration  may  be 
built  on  the  one,  that  may  on  the  other ; 
but  only  one  is  much  larger  than  the  other. 

In  this  cafe,  we  hold  the  great  diftinguifh- 
ing  doftrines  of  divine  revelation  exaftly  as 
they  have  always  been  taught,  by  thofe  cal- 
led orthodox.  Particularly  ;  the  firft  Adam 
a  federal,  as  well  as  natural  head,  for  all 
human  nature  :  Our  fall,  guilt  and  mifery 
in  and  by  him  :  The  kind  decrees,  and  im- 
mutable purpofes  of  the  Moft  High  to  fave 
linners  :  The  covenant  of  redemption  with 
the  fecond  federal  head,  even  Chrift,  the  fe- 
cond  man,  the  Lord  from  heaven  :  The  all 
fufficiency  of  his  atonement,  and  his  obedi- 
ence unto  death,  in  the  room  and  ftead  of 
finners  :  The  necelTity  of  regeneration  by 
the  almighty  power,  and  free  grace  of  God  : 
The  neceility  of  repentance,  faith,  and  fanc- 
tification,  a  holy  mind,  perfeverance  to  the 
end,  all  through  Chriil,  and  by  the  power 
of  his  fpirit  and  gra;.e.  Yet,  we  think  the 
do6lrines  of  divine  love,  redeeming  love  and 
grace,  include  a  greater  number  of  poor, 
wretched  fmners,  all  alike  unworthy  of  mer- 
cy ;  than  good  people  have,  in  time  pad 
imagined.  This  is  the  only  point  of  differ- 
ence. 

I  BELIEVE,  God  will  have  all  men  to  be 
Caved  :  That  the  Lamb  of  God  hath  taken 
away  the  fm  of  the  world  :  Died  for  the  lins 
of  the  whole  world  :  That  as  fm  hath  reign- 
ed unto  death,  much  more  fhall  grace  reign 
through  righteoufnefs  to  eternal  life,  hy  Je- 


jy2  rTRIiATISEON 

fus  Cli^ifl  our  Lord.  I  believe  all  this,  ia 
the  common,  plain,  natural  icnfe  of  lan- 
guage ;  and  io  I  do  a  thoufand  other  plain 
affcrtions  in  the  bible  as  full  and  direfcl:  to 
the  lame  purpofe  as  thefe  arc.  Yet,  I  have 
every  motive,  even  with  additional  force,  to 
feek  the  kingdom  of  God  and  his  righteouf- 
ilefs  ;  to  prels  into  the  kingdom  of  God  ;  to 
make  my  calling  and  eie6tion  fure  ;  that 
fver  VMS  yet  urged  iiom  the  word  of  God  : 
And  lO  has  every  man  in  the  world. 

We  iniifl;  on  the  tame  qualifications  and:« 
the  fame  -way  ;  as  do  they  who  are  called  or- 
thodox. W^  know  that  while  we  believe  not 
wirii  an  holy  heart,  we  fhall  be  damned.  Wc 
know  that  except  we  are  born  agam,  we  cannot 
fee  the  kingdom  of  God.  arc  condemned  al- 
ready  ;  and  that  the  wrath  of  God  abideth 
pn  us,  unlefs  we  are  united  to  Chrill  by  re- 
generation and  faving  huih  ;  and  that  except 
we  repent  we  fliali  ail  alfuredly  perilh.  We 
infill  on  every  medium,  every  qualification 
for  heaven  that  ever  was  infilled  on,  by  any 
pure  golpel  preacher.  We  have  every  mo- 
tive to  avoid  all  the  ways  of  wickednefs, 
snd  ule  all  the  means  of  grace  and  falvation 
that  ever  the  renowned  Cahin  had.  He  be- 
lieved that  all  the  cleft  Ihould  infallibly  be 
favcd,  and  no  more  ;  fo  do  I.  Pie  believed, 
God  hath  fixed  and  ellabljflicd  the  certain 
number,  from  all  eternity,  as  immutably  as 
his  own  being  ;  fo  do  1.  And  let  men  cavil 
as  much  as  they  plcafc  ;  there  i&  but  juft 
one  way  to  get  rid  of  this  do6trine  ;  and 
that  is  to   deny   divine  revelation,  and  the 


UNIVERSAL     SALVATION.         i«„ 

peceffary  attributes  of  God.  Calvin  believed 
|:hat  Chrift  had  undertaken  to  prepare  all  the 
cleft  for  heaven,  and  would  moft  certainly 
fee  the  work  done,  in  his  own  time  and 
way  ;  fo  do  I.  He  infilled  on  the  necefiity 
of  the  means  of  grace  and  falvation,  and 
great  propriety  of  them,  and  adduced  the 
word  of  God,  and  all  the  reafpn  and  nature 
of  things,  to  demonftrate  that  as  a  truth  ; 
which  he  did  beyond  all  rational  contra- 
didion  ;  fo  do  I.  His  idea  of  heaven  and 
hell  was  the  felf  fame  as  mine,  as  to  the  na- 
ture of  the  happinefs  and  mifery  of  each.  I 
mention  Mr.  Calvin  ;  becaiife  his  name  and 
charafter  are  much  known.  I  might  unite 
with  him,  the  great  body  of  chriftian  teach- 
ers fince  his  day. 

Now  where  is  the  diflPercnce  between  us, 
in  the  doftrine  I  plead  for  ?  This,  indeed 
gives  a  greater  difpiay,  a  more  aftonifhing 
manifeftation  of  the  goodnefs  of  the  great 
Father  of  all,  than  we  have  before  admitted. 
The  eternal,  rich,  free,  fovercign  love  of  the 
immenfe  eternal  lource  of  love,  breaks 
forth  to  our  view,  in  more  copious,  and 
amazing  floods.  The  triumph  of  grace  is 
more  glorious  than  heretofore,  in  cur  fenfc  of 
it  ;  and  gives  our  fouls  a  mod  furprizing, 
i^doring,  rapturous  fhock,  enough  to  make 
us  break  forth,  "  O  the  depth  of  the  riches, 
both  of  the  wifdom  and  knowledge  of  God  ! 
how  unfearchable  are  his  determinations,*; 
and  his  ways  paft  finding  out !"  "  For  of  him^ 


jy^  TR-EATISEON 

and  through  him,  and  to  him  are  all  things  z 
to  whom  be  glory  forever.      Amen." 

EvKRY  judicious  reader  will  fee,  that  the 
ufe  of  means  cannot  alter  the  cafe  as  to  the 
falvation  of  the  eleft,  any  more  on  the  com- 
mon do6lrine  of  predeflination,  than  on  this 
I  plead  for ;  yet  there  is  the  greatefl  propri- 
ety in  the  ufe  of  appointed  means.  On 
both  principles,  the  means  and  the  end  are 
inleparably  connefted,  in  the  eternal  gra- 
cious purpofe  of  God. 

UxN  THIN  KING,  uureafonablc  men  have  al- 
ways   been  wont   to    tell    thofe    who   were 
founded  on  the  pure  doftrines  of  free,  fove- 
reign  grace,  and  who  trufled  all  to  God  and 
nothing  to  themfelves,  and  were  thence  led 
into  pure   and  holy  lives,    lives  of  prayer, 
felf  denial,  watchfulnefs,  dying  to  the  world, 
and  all  the  vanities  and  carnal  deliiihts  of 
it  ;  that  if  they  themfelves  had  fuch  a  belief 
of  God's  character,  decrees  and  dealings  with 
men,   they  would  plunge  into  all  manner  of 
finful  pleafures,    and   would  gratify   every 
lull,   in  the  highcfl  degree.      However,  they 
who  have  indeed  received  this  grace  of  God, 
have   conflantly    affirmed    that   the  greater 
fenfe  they  had  of  the  infinite,  eternal,  immu- 
table love  of  God  to  them,  the  more  they 
loved  him  and  all  his  holy  laws:   And  the 
greater  affurance  they  had  that  Chrift  died 
lor  them,  the  more  they  hated  and  abhorred 
all  their  fmfulnefs  of  nature  and  life,  which 
ijailed  fo  dear   a  Savior  to  the  crofs  :  The 
more  they  realized  their  abfolute  fafcty  in 
God  alone,  and  the  certainty  of  their  pcrfe» 


UNIVERSAL    SALVATION.  ^jg 

verance  to  the  end,  through  the  promife*- 
grace,  and  faithfulnefs  of  Chrift,  the  more 
they  felt  their  hearts  weaned  from  the  world: 
The  more  fpiritual  and  heavenly  was  the 
frame  and  temper  of  their  minds,  as  they 
faw  more  of  the  vanity  of  themfelves  and  of 
all  creatures,  and  that  God  was  all  in  all. 

The  children  of  God  have  always  fpoken 
the  truth  in  all  this.  And  we  can  fay  the 
fame,  in  anfwer  to  the  fame  cavils  of  a 
blind  world  at  enmity  with  God,  and.igno  - 
rant  of  his.  nature,  which  is  love.  Only 
we  may  add,  that  as  we  have  more  extenfive 
views  of  the  love  of  God,  and  the  glorious 
harmony  of  all  his  attributes,  in  gathering 
together  in  one  all  things  in  Chrift;  fo,  we 
truft,  it  has  a  more  powerful  influence  ou 
our  fouls,  of  the   fame  kind. 

If  we  really  miftake  concerning  the  ex- 
tent of  the  merits,  and  falvation  of  the  Savior 
of  all  men  ;  it  is  at  the  fartheft  remove  from 
a  miftake,  that  affefts  the  effentials  of  reli- 
gion. It  is  only  a  wrong  conjefturc  as  to  the 
number  whom  Chrift  will  lave,  in  one  and 
the  fame  way.  There  always  have  been  dif- 
ferent opinions  among  good  people  in  this 
article.  Some  have  been  far  more  charita- 
t>ie  than  others,  on  this  fubjeft. 

Some,  at  this  day,  expe6t  a  millennium  of 
three  hundred  and  fixty  five  thoufand  years, 
i.  e.  a  thoufand  prophetic  years  ;  in  which 
long  period  almoil  all  on  earth  ftiall  be  ho- 
ly and  happy.  I  was  ever  in  this  fentiment; 
and  am  full  in  it  now.    Yet  many  good  peo- 


ayG  TREATISE    OH 

pie,  at  the  prefent  day  and  for  ages  palt^ 
have  faid  that  they  could  find  nothing  in  the 
tvord  of  God,  but  that  the  day  of  judgment 
might  be  in  their  day  ;  having  no  expecta- 
tion at  all  of  fuch  a  latter-day  glory.  Now, 
there  is  an  almofl  infinite  difference  between 
the  belief  of  thefe  two,  as  to  the  extent  of 
falvation ;  yet  both  are  in  the  fame  fure 
Way  to  heaven,  and  on  the  fame  effential 
foundation.  There  is  a  much  greater  differ- 
ence between  thofe  that  have  faith  in  a  mil- 
lennium, and  thofe  who  have  not,  as  to  the 
number  that  fhall  be  faved  ;  than  there  is 
between  the  advocates  for  the  falvation  of 
all  men,  and  the  former  ;  at  leafl  as  to  thofe 
that  have  already  lived  on  the  earth. 

Suppose  you  hear  three  pious  chriflians 
difcourfing  on  the  doctrines  of  grace,  and 
the  way  of  falvation  ;  all  in  perfect  agree- 
tnent.  At  the  clofe  of  the  converfation, 
each  gives  his  opinion  with  regard  to  the 
number,  to  be  faved.  One  fays,  the  way 
appears  to  him  fo  exceeding  flrait,  that  he 
believes  not  more  than  one  hundred  thou- 
fand  of  all  the  human  race,  will  ever  get  to 
heaven.  Another  fays,  he  believes  there 
will  be  more  than  one  hundred  thoufand 
faved,  but  he  is  confident  not  a  million. 
The  third,  having  great  iaith  in  a  millenni- 
um, and  naturally  fomewhat  unhappy  in 
his  talent  at  computation,  is  perfuadtd  that 
there  will  be  more  of  the  human  race  laved, 
than  there  are  finiile  atoms  of  matter  in  this 
whole  globe  of  earth.  You  would  not  im- 
agine that  either  was  in   an  error,   in   any 


UNIVERSAL      SALVATION.         1/7 

thing  that  concerned  his  own  falvation. 
From  a  good  acquaintance  with  human  na- 
ture, you  would  only  infer,  that  the  firft 
was  naturally  a  man  of  a  narrow  foul  and 
ftingy  temper  of  mind  ;  that  the  fecond 
was,  in  thefe  refpefts,  not  fo  unhappy  ;  and 
that  the  laft  was  rather  inattentive  in  his 
computations  ;  but  that  they  might  be  all 
in  the  fame  way  to  heaven.  And,  indeed,  if 
a.  great  fenfe  of  the  fret,  fovereign  grace  of 
God,  leads  men  into  vice  and  immorality, 
how  coines  it  to  pafs,  as  always  appears  to  be 
fa6l,  that  they  who  have  the  highejl  fenfe  of 
this,  have  ever  been  men  of  the  purefl  lives  ? 

If  I  underftand  the  gofpel  to  be  glad 
tidings  of  great  joy,  which  ftiall  be  to  ail 
people,  in  the  common  natural  fenfe  of  lan- 
guage ;  and  another  underftands  the  fame 
words  to  mean  glad  tidings  to  a  few  people 
of  all  forts,  and  very  fad  tidings  to  the  bulk 
of  mankind,  as  being  a  fure  occafioh  of  en- 
hancing their  eternal  mifery  in  an  awtul 
degree  :  Yet,  if  I  have  gofpel  qualifications 
to  relifh  and  enjoy  heaven,  I  fhall  go  there  ; 
and  fo  will  he  in  the  fame  way.  For  we 
both  agree  in  the  neceflity  of  the  fame  work 
on  our  fouls,  without  which  there  is  no  fal- 
Vation  for  any.  I  infifh  on  thefe  qualifi- 
cations, as  flowing  from  a  previous  all- 
fufficient  atonement  made  for  all  finners  of 
the  human  race,  and  as  neceffary  to  give  me 
fenfe  and  enjoyment  of  the  benefit  of  that 
atonement,  to  which  Chrift  has  given  miC  a 
previous  title.  He  infills  on  thefe  qualifi- 
Y 


lyS  TREATISE      ON 

cations  to  make  out  his  title  for  him,  infteae^ 
of  taking  it  folely  from  Chrift,  and  as  fealed 
in  his  blood  alone.  I  believe  that,  while 
we  were  yet  enemies,  Chrift  died  for  the 
ungodly,  and  fccured  them  for  life  eternal, 
as  a  Pried  ;  and  then  goes  on,  as  a  Prophet 
and  King,  to  enlighten  and  fubdue  them, 
and  make  them  know  the  things  freely  given 
them  of  God.  I  put  the  atonement  at  the 
bottom,  the  death  of  Chrift  as  the  chief 
corner  ftone,  and  build  all  upon  that.  He 
i'uppoi'cs  the  facrificc  of  Ghrift  not  to  be  the 
foundation  of  all  our  hope  ;  but  when  we 
have  got  good  previous  qualifications,  then 
we  may  make  great  advantage  of  it,  and 
bring  it  in  fomewhere  in  the  building,  though 
not  at  the  bottom  of  all,  Chrill  the  only 
Joundation.  Both  of  us  agree  in  this,  that 
the  greater  fenfe  and  experience  of  God's 
free  ^lacc  we  have,  the  more  we  (hall  love 
and  fer^^e  God  ;  and  that  the  love  of  God, 
or  God  in  his  charaeler,  which  is  love,  is 
the  only  principle  that  conftraincth  us  ta 
love  'God,  and  live  an  holy  life,  or  that 
the  goodnefs  of  God  Icadeth  to  repentance. 

The  general  afpe£l  of  tlie  liiHitarian  prir." 
ciples,  is,  that  a  very  few,  in  comparilon 
with  the  whole  of  mankind,  fhall  ever  be 
faved  ;  and,  indeed,  that  but  a  very  fmall 
part,-  even  of  thofe  people  that  enjoy  divine 
revelation,  will  elcape  eternal,  perlonal 
damnation  ;  and  a  far  lefs  number,  in  pro- 
portion, among  all  heathen  nations.  On 
this   principle,  the  gofpel  is   by  no  mc?w2 


U  l-J  I  V  E  R  S  A  L     SALVATION.  1 79 

glad  tidings  of  great  joy  which  (hall  be  unto 
all  people,  in  any  common,  natural  ienfe  of 
language  :  But  to  people  and  nations,  as 
fuoh,  it  is  very  bad  news,  doleful  tidings  to 
any  nation  or  people,  in  a  colle6live  view, 
as  they  are  plainly  addrelTed  in  the  text,  to 
which  I  allude. 

Take,  for  example,  the  inhabitants  of  the 
United  States,  as  a  people.  More  than  nine 
tenths  of  them,  the  limitarians  fuppofe,  arc, 
at  the  prefent  day,  going  to  eternal  deftruc- 
tion  ;  and  that  a  very  great  majority  of  all 
that  ever  lived  here,  are  now  in  the  intole- 
rable flames  of  an  eternal  hell,  v\rith  tor- 
ments aggravated  more  than  ten  thoufand- 
fold  beyond  v/hat  they  would  have  been, 
had  they  never  heard  the  gofp(;l.  How  then 
are  the  tidings  glad  tidings  to  the  people, 
as  fuch  ?  They  are  plainly  declared  as  fucli 
every  where  in  the  voice  of  the  gofpel.  Yet 
upon  this  plan,  the  people  will  be  far  more 
niiferabie  than,  if  they  had  never  heard  the 
gofpel.  Suppofe  one  out  of  an  hundred  is 
iaved,  which  is  as  many  as  the  general  afpefi 
of  the  hrintartan  doftrinc  will  admit  ;  or,  if 
you  pleafe,  fuppofe  ten  among  a  hundred, 
which  is  going  quite  beyond  the  charity  of 
the  4o6;rme  :  You  mutt  ilill  allow  that  all 
the  feft  are  ten  thoufand  times  more  miie- 
r^ible,  and  will  be  fo  to  all  eternity,  than  if 
they  had  never  heard  the  gofpel.  So  that 
the  people,  as  luch,  and  as  they  are  plainly 
addreffrd  with  nood  news,  glad  tidings, 
will  be  found  tar  more  milerable  than  if 
they  had  never  heard  thefe  tidings.     Thus 


^83 


TREATISE     QN 


the  gofpel  becomes  glad  tidings  only  to  «j. 
very  few  individuals  ;  but  dreadful  tidings 
to  any  people,  or  all  people,  as  fuch. 

A  SOVEREIGN  prince  has  a  colony  con- 
fiding of  one  million  fubjefts.  All  much 
on  a  level,  laboring  under  the  toils  and 
burdens  which  attend  a  people,  that  eat 
their  bread  in  the  fweat  of  their  face,  ftrug;- 
gling  hard  for  a  comfortable  provifion  for 
themfelves  and  families.  The  common  lot 
in  this  evil  world.  The  king  fends  an  her- 
ald to  allemble  them  all  together,  and  to 
addrefs  them  in  the  following  words  : 

"  Behold  I  bring  you  glad  tidings  of 
great  joy,  which  fhall  be  to  all  this  people. 
1*  or  it  is  the  immutable  decree  of  your  iove- 
leign,  that  a  few  of  you  fhall  be  delivered 
trom  all  your  toils  and  labors,  and  fliall  be 
exceedingly  rich  and  happy  all  their  days, 
abounding  in  every  pofhble  p'eafure  and 
delight.  And  that  all  the  reft  of  you  fhall 
be  inexpreffibly  more  miferable  and  dif- 
treffed  all  their  days,  than  ever  they  have 
been.  Their  labcns,  toils  and  vexation  fhall 
be  increafed  more  than  a  thoufand  fold. 
Your  lovercign  will  mark  the  happy  few 
ivith  a  diftinftion,  winch  his  own  hand  and 
no  other  can  fct  upon  them  ;  and  the  mul- 
titude, not  fo  marked,  fnall  forever  find  their 
woes  amazinoly  auimic.nted." 

Would  not  the  colony,  the  people,  be 
tilled  with  horror  at  the  tidings,  and  think 
the  news  exceedingly  forrowtul  ?  Would 
it  not  be  much  happier  for  that  colony, 
as  a  people,  to   live    as    they  did   before  ; 


UNIVERSAL    SALVATION.  l8( 

though  many   toils   and  troubles   attended 
them  ? 

Now,  Ihould  the  herald  proceed  to  name 
the  happy  few,  perhaps  one  in  a  thoufand  ; 
and  the  multitude  of  their  brethren  (hould 
fee  them  rejoicing  and  triumphing  in  the 
fovereign  diftinftion,  by  the  free  grace  of 
their  prince  ;  v/ouid  they  not  fay  that  this 
very  joy  and  triumph  was  all  founded  in 
pride  and  felfifhnefs,  and  a  total  want  of 
benevolence  to  the  communitv  ?  And  fliould 
thofe  favorites  cry  out  glad  tidings  !  alad 
tidings  !  would  not  the  wailing  multitude 
anfwer,  "  To  you  glad  tidings  they  may  be.  ; 
but  not  to  the  people.  The  colony  is  ruined  ;  the 
people  are  undone,  undone  forever  J"  And  if 
thefe  few  favorites  of  their  foverei'm  had 
tjbat  amiable  fpirit  of  benevolence,  whicl> 
adorns  human  nature,  and  is  one  of  the 
glories  of  the  gofpel,  would  they  not  rather 
chufe  to  return  to  a  level  with  their  brethren, 
and  partake  with  them  in  common,  in  all 
troubles  and  calamities  as  before,  than  to 
be  thus  fmgled  out  for  dignity,  glory,  and 
pleafure,  when  neceilarily  connctled  v/ith 
fuch  augmented  woe  and  mifery  to  the 
people  ? 

The  cafe  now  ftatcd,  applies  to  the  gofpel 
tidings,  on  the  limitarian  plan.  A  few,  very 
few  that  hear  them,  are  made  happy.  All 
the  refl  are  much  more  dreadfully  miferable 
on  account  of  Chrift  and  the  gofpel.  This 
is  fixed  by  the  immutable  purpofe  of  heavei:i, 
v/ith  all  tne  means,  and  every  flep  leadmg 
to  Jhe  confummation  of  it. 


l82 


TREATISE      ON 


I  HOLD  to  the  do6lrine  of  predeftinaticn 
as  tully  as  any  man  in  the  world  ever  did, 
and  that  in  the  iupra-laplarian  fenfe,  which 
is  the  only  confident  fenfe.  The  abfoiutc 
fovcreii^nry  of  |ehovah  I  maintain,  in  the 
hi>;hefl  pofiible  conception  of  it.  But,  it 
will  abundantly  appear,  in  its  proper  place, 
that  JEHuVAH  is  not  a  God  whofe  attributes 
and  lovereign  will  can  admit  of  fuch  a  pre- 
deftination  as  that ;  fuch  decrees  as  I  have 
alluded  to.  God  is  love,  infinite  love,  fove- 
yei -n  love  ;  and  fuch  love  admits  of  no  fuch 
limitari'jn  decrees  ;  and  the  word  of  God 
abhors  them,  as  you  (hall  fee  in  the  iequel. 

It  is  an  e  idence  of  the  true  gofpel,  that 
there  is  no  t  :ntradi6lion  in  it.  Every  fen- 
timent  in  it.  is  in  full  concord  with  the 
whole. 

A  SERMON  is  not  made  up  of  contradic- 
tory parts,  if  it  be  wholly  a  gofpel  fermon. 
Now,  the  dodrine  I  plead  for,  is  the  only 
plan  that  ever  was  exhibited,  as  confident 
with  itfelf.  The  arminian  fcheme  is  full  of 
inconfidencies.  See  what  the  late  prefident 
Edwards  has  made  of  it  ;  and  he  has  de- 
monflration  on  his  fide.  Many  other  great 
men  have  oppofcd  it  with  the  fame  force. 
The  calviniftic  fcheme,  in  the  limitarian 
fenfe,  is  every  whit  as  full  of  contradichon 
and  abfurdity  ;  as  hath  often  been  objcfted, 
with  arguments  that  admit  of  no  confuta- 
tion, 'rhe  fame  may  be  faid  of  all  the  reft 
that  ever  have  been  advanced  in  the  world, 
except  this  alone.      Bat  this  his   nrc   thi 


UNIVERSAL     SALVATION.  183' 

fhadow  of  inconfiflency  with  itfelf.    If  it  be 
a  mere  hypothecs,  it  is  a  felf-conliftent  cne. 

On  this  plan,  you  may  hold  up  to  rkw 
the  true  nature  and  character  of  God  :  That 
of  man  in  innocency  :  That  of  man  fallen : 
The  firft  and  fecond  covenant:  Give  Jeho- 
vah his  proper  place,  and  man  his  place  : 
Speak  of  a  work  of  God  on  the  iouls  of  fin- 
ners,  as  neceffary  to  their  falvation  :  Shew 
them  that  without  this  work  they  are  damned, 
condemned  already,  and  the  wrath  of  God 
abideth  on  them  :  Tell  them  what  Chrift 
hath  engaged,  what  he  hath  done  and  fuf- 
fered,  and  for  what  end  ;  and  what  he  will 
certainly  do  :  Command  all  fmners  to  be- 
lieve it,  on  pain  of  abiding  damnation  :  Tell 
them  the  warrant  and  ground  of  their  faith  : 
That  they  are  not  commanded  to  create 
truth,  or  in  the  leaft  alter  it,  by  all  the 
changes  and  exercifes  of  their  own  minds  ; 
but  that  eternal,  imn?.utable  truth  is  ready  to 
their  hands,  and,  by  mere  faith,  they  mull 
take  hold  of  it  and  be  faved  :  That  this  is 
the  way,  in  Chrifl,  fure  as  Godhead  can 
make  it  :  That  Chrift  is  the  way,  the  truth, 
and  the  life,  Sec.  8cc. 

As  this  doftrine  relates  to  pra6lice,  yoii 
may  urge  every  moral  duty,  with  infinite 
force,  from  motives  truly  evangelical ;  hold- 
ing up  the  pains  of  fin,  and  the  beauties  and 
rewards  of  holinefs,  all  in  moft  glxjrious 
harm.'Ony. 

The  dcftrine  we  have  generally  heard 
from  our  beft  preachers,  fmce  the  reforma- 
tion, hath  been  of  this  tenor,  viz.    "  God 


i$4 


TREATISE      ON 


"  hath  elefted  to  eternal  life  a  part  of  man- 
*'  kind,  and  Chrift  made  an  atonement  for 
*'  that  part  only."  And  they  have  commonly- 
Conveyed  the  idea  of  a  very  fmall  part,  in 
proportion  to  the  whole.  "  Which  part  are 
*'  eleded  to  the  end.  and  to  all  the  neceffary 
*'  means  and  qualifications  ;  which  God  will 
*'  infallibly  bcflow  upon  them  in  his  own 
*'  way  and  time.  Aii  the  reft  of  mankind 
*'  fhall  as  certainly  perilh,  and  that  juftly, 
*'  the  fault  being  all  thtir  own.  Now  we 
*'  invite,  and  command  every  one  to  believe 
*'  in  Chrill  to  lalvaiion,  every  one  alike  : 
*'  For  in  him  tlicre  is  a  fulneis  tor  all."  A 
thouland  arc,uments  ha\'e  been  advanced  to 
prove  there  is  no  inconfiftcncy,  no  kind  of 
equivocation,  or  lUufion  in  this  way  of 
preaching  ;  but  ihat  it  is  the  pure  fimplicity 
of  the  golpel  :  While  it  hath  always  been 
clear  demonftrati<.n.  on  the  other  hand,  that 
there  is  great  duplicity  and  illufion  in  it. 
Yet  thi;;  preaching  is  exa6lly  right,  in  every 
point  but  this  one  ;  the  extent  of  predeJiLJiation. 
Only  extend  it  to  all  the  human  kind.  Only 
define  the  decree  in  the  words  of  the  apoftle; 
*'  God  -will  have  all  vien  to  be  faved."  "  As  Jm 
hath  reigned  unto  death.  Jo  Jhall  grace  reig}i 
through  rightecufnefs,  unto  eternal  life,  by  JeftCi, 
Chrijl  our  Lord."  Many  other  expreis  de- 
clarations of  divine  revelation,  of  the  fame 
import,  are  as  fin)ple  and  expreis  to  the  fame 
purpofe.  as  any  language  will  admit.  I  lay, 
thus  explain  the  decrees  of  God  ;  and  all 
their  preaching  would  be  as  free  from  incon- 
iiitency  as  any  mathematical  dcmonClration; 


UNIVERSAL    SALVATION.  185 

Only   begin   thus,   in  the  plain,  Cmple 
fenfe  of  the  words  ;    "  Chrift  came  that  all 
men  through  him  might  he  faved."     Tell  peo- 
ple that  this  is  the  eternal  fixed  predellina- 
tion  of  the  Moft  High  ;  and  that  all  means 
and  qualifications  are  connedled  with  it,  in 
the  fame  decree,  and  made   as  fure  as  the 
end,  to  take  place  in  his  own  way  and  time  - 
yet  fo  as  to  have  the  free  will   and  adions 
of  his   eleft,  concerned  in  them,  as  moral 
agents    and  caufes    by    counfel  ;    which   is 
the  only  poITible  way  of  connecting  the  in- 
termediate fteps  with  the   end.     Tell  your 
audience  fo,  I  fay,  and  then  in  all   the  reft, 
you  may  preach  law  and  gofpel  juft  as  Cal' 
vin  or   Owen  did,  or  any   other   calviniflic 
divine.     Then   you    may    indeed    proclaim 
Glad  tidings  of  great  joy  to  all  people  ;  and 
may  urge  every  golpel  do6trine,   duty  and 
motive,    juft   as    we    have     been  wont    to 
hear,  without  the  ftiadow  of  contradiction . 
Then  you  may  call  upon  all  poor,  mifera- 
ble  fmners  as  Paul  did.     He  told  them  all, 
that  Chrift  had  began  his  operation  in  their 
fouls,    as  Mediator,  and  would  perfect  the 
whole  work  unto  eternal  life  ;  dealing  with 
moral  agents  as  fuch,  in  which  the  will  and 
aftivity  fhould  have  their  proper  exercife. 
"  Work  out  your  own  falvation  with   fear 
and  trembling.    For  it  is  God  who  worketh 
in  you,  both  to  will  and  to  do  of  his  good 
pleafure."     On  this  plan  the  gofpel  is  plain 
and  clear  :  And  the  ufual  preaching  of  it,  i3 
confiftent  with  itfelf  and  with  common  fenfe„ 
Z 


«i86 


TREATISE     ON 


If  any  fay  here,  that  the  ufe  of  raeass  iff 
of  no  confidciation,  if  the  end  is  fixed  and 
certain  ;  t}icy  fpcak  in  dircfl  oppofition  to 
this  idea  of  the  decrees  of  God,  and  the  whole 
fcripture  account  of  thcra,  which  ever  unites 
the  means  and  end,  in  one  and  the  fame  de- 
cree ;  and  againll  all  the  common  fcnfe  and 
common  pratlicc  of  mankind.  Every  one 
that  owns  the  being  of  God,  allows  that  he 
certainly  kntw  every  thing  that  ever  did  or 
fhall  take  place  ;  and  that  every  future  event 
fhall  certainly  be  juft  as  God  always  knew 
it  would  be.  But  this  never  hinders  their 
ufing  means,  in  common  life.  Nothing  can 
be  more  certain,  than  that  which  God  always 
knew  would  be,  is  certain.  Whatever  dif- 
tin£lion  there  is  between  the  foreknowledge 
and  decrees  of  God  ;  every  one  {ces,  there 
can  be  none  in  the  obje6l,  the  infallible  cer- 
tainty of  the  event.  Yet  there  is  full  room 
left  for  all  moral  agency  to  operate,  with 
all  the  liberty  that  any  creature  can  pollibly 
be  made  capable  of. 

If  any  fay,  there  can  be  no  moral  agency 
at  all  in  creatures  ;  this  is  a  flat  contradic- 
tion to  all  the  conamon  fenfe  and  feeling  of 
man.  We  all  knO*w  our  perfedl  freedom  of 
will  and  a6lion  ;  not  by  any  reafoning  or 
Jemonflration  :  For  it  is  too  plain  to  admit 
of  any.  It  is  a  prime,  immediate  perception 
of  foul,  which  we  always  have,  and  con- 
flantly  feci,  and  cannot  poflibly  divefl  our- 
felvcs  of  :  Even  as  I  feel  heat  or  cold ;  or 
perceive  that  paper  is  white,  and  ink  black ; 
or  that  whatever  is,  is ;  or  that  a  thing  can- 


UNIVERSAL     SALVATION.  ^8/ 

»ot  exift  and  exift  at  the  fame  time  So 
that  I  have  ever  imagined  that  fuch  a  lenle- 
lefs  cavil  is  %vorthy  of  no  notice  at  all. 

But  to  return.  The  gofpel,  on  the  ground 
I  maintain,  is  all  confiftent  with  itfelf,  with 
common  fenfe  and  reafon,  and  with  univer- 
fal  experience,  and  with  the  beft  reafomng 
and  praaice  of  ail  mankind  in  every  other 
matter.  We  always  unite  the  proper  means 
with  the  end,  in  all  other  cafes  ;  and  there 
is  no  other  way  for  moral  agents  to  be  treat- 
ed, as  fuch,  and  to  ad  in  proper  character. 
Creatures  are  creatures,  although  God  is 
God. 

There  is  a  fentiment,  or  impreffion,  on 
the  hearts  of  all  men,  concerning  the  dead, 
that  univerfally  favors  the  argument  here 
advanced. 

WHEi>J  the  vileft  finner  in  the  world  is  taken 
out  of  it,  by  the  mofl  fudden  death,  we  dare 
not  fay,   and  it  would  wound  ©ur  hearts  to 
hear  any  one  fay,  ''  that  per/on  is  certainly 
gone  to  an  eternal  hell,  to  Juffer  there  m  per/on 
forever."    Who  dare  fay  of  the  moft  aban- 
doned failor,  having  his  head  taken  off  with 
a  cannon  ball,  with  an   horrid  oath   in  his 
mouth,  "  /  aril  certain  that  manfnall  burn  for- 
ever  in  hell  ?"  Yet  we  might  fay  fo,  with  great 
coiifi'dehce,  on  the  principle  I  oppofe.    Had 
you,  my  reader,  a  fon  of  this  charaftsr,  thus 
taken  out  of  the  world,   would  you  be  fq 
deeply    affefted,    in    regard    to   his    eternal 
doom,  as  if  you  certainly  knew  he  was  in 
Jiell  ?'  Or  had  you  a  fon  very  dear  to  yoU; 


l88  TREATISE     ON 

even  as  Abfalom  was  to  his  father,  and  oi 
a  charnfter  to  the  lafl  moment  no  better, 
taken  out  of  the  world  by  the  hand  of  juf- 
tice  ;  would  not  the  circumflances  of  hh 
death  ft i ike  your  mind  deeper,  than  any 
certain  knowledge  you  have  of  his  future 
ftate  ?  You  may  fay  the  future  ftate  of  men 
is  iinifible,  and  we  have  no  bufmefs  with  it. 
Be  it  To.  Yet,  would  it  be  in  the  power  of 
any  man  to  avoid  ihe  moft  dreadful  anguifti 
of  foul,  in  fuch  a  cafe,  but  from  a  latefiC 
hcpt  m  bis  heart,  ariling  from  the  power  and 
mercy  of  God  ?  Would  not  any  man  in  the 
world,  feel  more  anguifh  of  heart  to  fee  his 
ion  hanged  as  a  criminal,  than  what  he  ever 
can  feel  with  refpe£l  to  his  future  ftate,  fcp- 
arate  from  the  circumflances  of  his  death  ? 
If  we  have  no  buuneis  with  the  invilible 
world  in  fuch  a  cafe,  yet  this  does  not  alter 
the  ncccllary  and  unavoidable  feelings  of 
human  nature. 

I  AM  perfuaded  that  any  man,  who  has 
buried  a  dear  child,  in  a  cafe  which  is 
thought  the  moft  hopelcfs  of  all,  will  find, 
if  he  is  critical  to  oblcrve  the  feelings  of  his 
own  heart,  fome  latent  affuaging  of  his  grief, 
in  thinking  of  the  ^nlcarchable  riches  of 
Chrift,  and  the  almighty  power  and  infinite 
mercy  of  God.  Have  we  not  often  obferved 
much  of  this  nature,  in  mourning  tor  the 
dead,  even  in  cafes  that  would  admit  of 
nothing  but  abfolute  dcfperation,  on  the  km- 
ifarian  plan  ?  Defpair,  in  this  calc,  never 
takes  place.  There  is  lomething  in  the  louj 
6f  Uian  that  will  not  admit  of  it.     What 


UNIVERSAL     SALVATION.         189 

but  the  hand  of  Deity  has  fixed  in  the  hearts 
of  all  mankind  this  latent  hope,  in  every 
death  ? 

All  the  pungent  pangs  of  David  for  the 
death  of  Abfalom,  may  be  fully  accounted 
for,  on  the  principles  of  natural  affeftion, 
without  any  confideration  of  his  future  ftate. 
Any  tender  parent  would  feel  as  he  did,  in 
the  like  cafe,  without  looking  into  futurity. 

It  is  exceedingly  flrange,  on  the  limitarian 
plan,  that  the  fcriptures  have  never  afferted 
that  any  particular  perfon  went  to  an  eter- 
nal hell. 

The  ftate  of  no  one,  perhaps,  is  more 
hopelefs  than  that  of  Judas,  who  betrayed 
Chrift  the  Savior  of  all  men ;  yet  not  a  word 
is  faid  of  him  but  what  may  confift  with  his 
falvation  after  death.  He  is  called  the  fon 
of  perdition  ;  and  it  is  faid  that  he  went  to 
his  own  place.  All  this  is  but  juft  what  we 
may  fay  of  every  fmner,  in  kind,  though  of 
Judas  in  a  very  aggravated  degree.  Every 
man  is  a  fon  of  perdition  until  new  born, 
damned  until  regenerated.  Judas  was  a 
notable  fon  of  perdition,  fignally  fo,  a  moll 
miferable,  loft,  condemned  fmner,  until  his 
death  ;  in  perdition  until  that  moment,  even 
until  foul  and  body  were  feparated  ;  until 
then  a  fon  of  perdition  in  an  extraordinary 
degree.  Paul  was  fo  in  a  woful  meafure 
until  he  died,  "  a  wreiched  man,"  with  a 
"  body  of  death."  Every  man  is  fo,  in  a  fad 
degree,  until  the  union  of  foul  and  body, 
which  firft  contaminated  the  foul,  is  dilTol- 


tgO  TREATISE     ON 

ved ;  fome  in  a  greater,  and  fome  in  a  lefs 
degree,  according  as  the  Head  of  every  man, 
i.  e.  the  Mediator,  has  been  pleafed  to  ad- 
vance, or  reftrain  his  prophetic  and  kingly- 
power  and  grace  upon  the  foul. 

Judas  went  to  his  own  place,  to  a  very 
liorrible  and  ignominious  death,  in  awful 
anguifh  and  utter  dcfpair,  in  his  own  mind. 
liis  foul  went,  perhaps,  to  the  lowefl  feat 
provided  for  the  eleft  human  race,  by  him 
who  died  for  the  fms  of  the  whole  world  ;  to 
the  loweft  place  among  all  given  to  Chrift. 
Judas  being  one  given  to  Chrift,  as  is  ex- 
prefsly  declared.  Judas  was  lofl  in  an  awful 
manner ;  he  was  lo-fl;  as  an  apoftle  of  Chrift  ; 
loft  as  to  all  fervice  in  this  world ;  loft  with 
regard  to  all  his  comfort  on  earth  :  loft  as  to 
any  hope  to  fupport  his  own  foul  here  ; 
loft  with  rcfpeft  to  the  proper  (eat  of  one  of 
the  twelve  apoftles  in  the  world  to  come, 
and  with  refpeft  to  that  dignified  lot,  in  this 
world,  which  Matthias  took  in  his  place. 
He  was,  in  fine,  fo  loft,  fuch  a  Ion  of  per- 
dition, and  in  fuch  wife  went  to  his  own 
place,  as  fully  to  fupport  and  juftify  the 
moft  plain  and  natural  import  of  all  the 
awful  things  laid  in  the  word  of  God  con- 
cerning him  ;  without  any  confideration  of 
pofitive  mifery,  after  death.  The  fame  may 
be  faid  of  Ahitophel  his  type. 

With  regard  to  the  parable  of  the  rich 
man,  in  the  gofpel,  who  lift  up  his  eyes  in 
hell,  being  in  torments.  It  implies  no  per- 
fonal  mifery  there  ;  but  is  one  of  the  many 
ftfiking  difplays  of  ;purc  jijjlice,  the  fan6lio» 


UNIVERSAL    SALVATION.        I9I 

of  the  law,  in  awful  terror.  Such  difplays 
will  remain  forever,  as  I  have  faid  before,  in 
the  full  view  of  all  the  faints  in  heaven  to 
all  eternity.  In  the  glafs  of  pure  juftice, 
they  will  forever  fee,  not  only  this  Dives, 
but  tbemfelves  alfo  lifting  up  their  eyes  in 
torments  unutterable.  And,  in  this  fenfe, 
will  dwell  with  devouring  fire,  and  inhabit 
everlafting  burnings.  Though  in  their  fure- 
ty,  they  fhall  perfonally  find  a  place  of  de- 
fence, a  munition  of  rocks,  the  bread  and 
fure  waters  of  eternal  confolation. 

I  READILY  grant,  if  this  diftinftion,  which 
I  would  every  where  keep  in  view,  between 
the  voice  of  juftice,  and  that  of  mercy,  the 
difplay  of  law  and  that  of  gofpel,  running 
through  the  whole  word  of  God,  is  without 
foundation,  my  whole  argument  falls  to  the 
ground.  So  does  the  whole  of  divine  reve- 
lation, for  ought  I  can  poffibly  difcern,  after 
a  moft  careful  inquiry,  for  many  years.  And 
(with  awful  reverence  I  would  Ipeak  it.)  I 
am  not  able,  without  this  diftin6lion,  to  vin- 
dicate the  holy  bible  from  many  more  flat 
contradiftions,  than  any  other  book  I  have 
ever  read.  But  this  diftinftion  is  the  pecu- 
liar glory  and  myftery  of  divine  revelation. 

We  are  exprefsly  told,  that  even  a  brother 
for  whom  Chriil  died,  may  ptrijh.  1.  Cor. 
viii.  11.  This  is  a  term  uled  for  eternal 
mifcry,  by  the  liviitarians  themfelves,  as  much, 
as  the  word  dam7wtion.  The  meaning  is  cer- 
tainly no  more  than  this  :  He  may  fall  into 
fnares  of  infidelity,  into  many  doubts  and 
lorrows  in  this  world ;  may  lofe  all  gofpel 


1^2  TREATISE    ON 

confolation,  and  become  a  miferablc  crea- 
ture, all  his  days  on  earth. 

Moreover,  what  our  Savior  hath  faid 
concerning  children,  greatly  confirms  the 
opinion,  that  he^ave  his  life  "  a  ranfom  for 
all,"  in  the  moft  natural  fenfe  of  thefe  words 
of  the  apoftle.  , 

The  greater'part  of  departed  human  fouls 
haVe  left  the  body,  having  never  arrived  at 
the  age  of  maturity.  Chrift  tells  us,  "  of 
fuch  is  the  kingdom  of  heaven."  Plainly 
fignifying,  that  a  great  proportion  for  whom 
he  died,  are  of  this  defcription.  And  he  docs 
not  at  all  limit  his  words  to  the  children  of 
his  peculiar  people,  in  prefent  knowledge  of 
his  covenant,  and  prefent  enjoyment  of  the 
privileges  and  comforts  of  it.  This  fhews 
that  he  is  the  Mediator  between  God  and 
man,  in  general,  without  any  exception  or 
diftinftion  as  to  final  falvation. 

The  pafTage  I -have  alluded  to,  may  alfo 
carry  in  it  this  idea,  viz.  That  all  who  enjoy 
heaven,  have  a  meek,  humble,  dependent, 
child-like  fpirit  given  them.  This  may  be 
one  thing  fignified  thereby  ;  but  this  mili- 
tates not  in  the  leafl  aG[ain(l  the  conllruftion 
I  have  given,  as  the  main  import  of  the 
words  of  Chrift  ;  but  is  compatible  there- 
with, and  the  rather  confirms  it.  We  hope 
for  the  falvation  of  children  of  the  covenant, 
dedicated  to  God  by  his  I'pecial  feal.  The 
fame  merits  of  Chrifl,  and  the  fame  power 
of  fanditying  grace,  arc  as  adequate  to  the 
falvation  of  ail  the  little  ones  in  the  world. 


UI^IVERSAL     SALVATION,         igj 

We  all  fell  in  our  fiift  federal  head,  with- 
out our  knowledge  or  a6t  in  tha  cafe  ;  and 
all  mankind  are  reftored  in  the  fecond  foed- 
eral  head  in  like  manner.  Otherwile  grace 
does  not  abound  much  more  ;  but  indeed 
much  lefs.  This  idea  of  the  kind  Parent  of 
all,  gives  us  a  father's  confolation  when  we 
follow  to  the  grave  our  dear  children,  who 
are  often  fwept  away  by  death  in  iuch  mul- 
titudes. Read  Jeremiah  xxxi.  15,  ^5,  17. 
We  can  yet  fay,  "  the  Lord  is  good  unto  ail, 
and  his  tender  mercies  are  over  all."  No 
infant  in  the  world  was  ever  exempt  frorri 
the  mediatorial  love  of  him,  who  took  Uttlz 
children  in  his  arms  and  blejfed  ihenu 

Much  is  faid  about  being  fit  to  die. 
There  is  one  fitnefs  and  but  one,  and  that  is 
by  no  means '  perfonal ;  but  in  the  perfe61: 
charafter  of  a  Covenant  Head,  a  Vicar,  or 
Surety,  in  the  full  atonement,  and  all  per- 
fe61:  worthinefs  of  Jefus.  Whatever  diifer- 
ence  progreflive  grace  may  make  between 
mankind  in  this  life,  (and  great  is  the  blef- 
fmg  of  all  thofe  who  are  eletted  to  fpecial 
attainments  of  grace  in  this  world)  yet  every 
one  without  diflinftion,  is  left  utterly  unfit 
for  heaven,  fo  long  as  the  foul  is  in  the  body, 
an  awful  unclean  thing.  No  unclean  thin.T 
Ihall  enter  into  that  world.  On  the  fepa- 
ration,  and  not  before,  is  any  foul  in  its 
Own  temper  and  qualifications  fit  ;  but  in  a 
relative  view,  all  for  whom  Chrift  died,  are 
fo.  Their  garments  are  all  alike  wafhed  and 
made  white  in  the  blood  of  the  Lamb. 
A  a 


194  TREATISE      OH 

What  was  done  for  David,  Daniel  and  Paul, 
at  the  moitient  of  feparation,  that  they  might 
enter  pavadife  with  fpotlefs  purity,  was  of 
the  felf-fame  nature,  and  not  twice  fo  much 
in  degree,  as  might  quality  Pharaoh,  Ahab, 
and  Judas  for  the  fame  world  :  For  no  man 
on  earth,  to  his  lafl  breath,  was  ever  yet  fanc- 
tificd  to  the  one  half,  or  ever  made  progrefs 
in  holinefs  one  half  way  from  a  ftate  of  total 
depravity,  to  a  flate  of  complete  holinefs. 

My  reader  if  you  are  left  as  you  are  found 
at  your  lafl  breath,  you  muft  know  that 
your  foul  will  be  too  unclean  for  heaven,  or 
clfe  you  know  very  little  of  yourfelf.  In 
Chrift,  all  things  are  ready  for  all,  and 
equally  ready  at  all  times,  without  any  ccm.- 
iideration  in  the  univerfe,  but  what  is  drawn 
from  God  alone  in  a  glorious,  all  fufficient 
Mediator.  God  is  all  in  all,  and  Chrifl  is 
all  in  all.  Thus  the  primitive  preachers  of 
Chrift  %vamcd  every  man,  and  taught  every 
man,  in  all  wifdom  :  lliat  they  might  prc- 
fent  every  man  perfeft  in  Chriil  Jefus.  Col. 
i.  And  I  am  bold  to. fay,  that  any  child  of 
Adam  that  trulls  to  any  diflinftion  in  his 
own  heart  or  life,  in  the  leaft  to  lupport  the 
heart  in  a  dying  hour,  or  to  any  thing  but 
Jefus  Chrifl  alone  and  him  crucified,  Jhall 
be  all  his  life  time  fiihjcH  to  bondage  through 
fear  of  death  ;  and,  thus  abiding,  fhall  find 
no  relief,  until  the  departed  fpirit  is  taught 
better,  in  the  arms  of  him  who  has  the  keys 
of  hell  and  of  death.  The  notion  of  fome 
fltncfs  in  a  {inner  for  heaven,  whether  a  pe- 
»itent  or  an  ijaipenitent  finner.  is  utterly  re- 


UNIVERSAL     SALVATIOl^.   '       ^95 

pugnant  to  the  whole  word  of  God.  It  is 
built  wholly  on  a  legal  ipirit,  and  on  our 
attachment  to  the  old  covenant  of  works- 
It  wars  againft.  every  evangelical  motive  of 
comfort  in  our  fouls,  and  obedience  in  our 
lives.  It  ftands  in  oppofuion  to  an  intire 
dependancc  on  God  in  Chrift,  and  to  every 
mor^l  virtue.  Hence  we  do  not  allow  God 
his  proper  character  and  place,  nor  take  our 
own  :  "  We  obferve  lying  vanities  and  for- 
fake  our  own  mercies." 

It  is  an  evidence  of  the  true  gofpel :  That 
when  it  is  impreffcd  on  the  heart,  it  makes 
men  better  in  their  morals  than  before. 

The  limitarians  urae  this  argument  againft 
all  the  cavils  raifed  from  the  doflrines  of 
God's  decrees,  of  free  fovereign  grace,  and 
of  the  certain  perfeverance  of  believers. 
And  they  have  ever  v^^ell  maintained  their 
ground,  by  dint  of  reafon,  experience  and 
divine  revelation.  The  dotlrine  I  plead  for, 
takes  full  advaritage  of  every  argument  they 
adduce,  and  enforces  them  all  with  vaft  ad- 
ditional flrength.  They  fay,  and  that  tru- 
ly, that  the  difplays  of  God's  mercy  and 
love,  always  draw  the  heart  to  love  God, 
and  to  keep  his  commandments.  How  much 
more  fhall  thefe  more  glorious  and  exten- 
five  difplays  of  the  love  and  mercy  of  God, 
in  the  felf  fame  way,  melt  the  whole  foul  in- 
to the  obedience  ol  love,  and  produce  everv 
moral  virtue  in  the  life    of  man  ? 

The  queftion  is  not,  what  will  be  the  in- 
fluence of  this  dodrine  pn  ihofe  who  do  not 


i9^  TREATISE      ON 

believe  it,  but  on  thofc  who  do  ?  We  know 
that  every  gofpcl  doQrine  is  turned  to  bad 
account,  by  impenitent,  unbelieving  men. 
They  all  turn  the  grace  of  God  into  wan- 
tonnefs  ;  while  true  believers  are  purified  by 
their  faith,  and  led  into  all  holinefs  of  life. 
There  is  not  one  obje6lion  of  licentioufnefs 
againfl  this  doftrine,  which  does  not  lie,  in 
full  force,  and  much  greater  force,  againfl 
every  liviitarian  doftrine  of  free,  Jovereign 
grace. 

Thfv  who  have  built  on  the  highefl  prin- 
ciples of  fovercign  grace,    and  have  mofl  of 
all  fet  at  nought  all  fitnefs  in  men  for  falva- 
tion,  but  in  Chrifl  alone,  have  ever  been  the 
mofl;   moriil    and    virtuous   in    their    lives  : 
While,  on  the  other  hand,   they  who  could 
not  endure  a  thought  of  the  abfolute  decrees 
and   fovereignty  of  God,  and   falvation  by 
mere  mercy  in  Chrifl:,   explufive  from  every 
qualification  in  man,    to  move  the  heart    of 
God  towards  him ;  and  have  plead  for  power 
and  merit  and  free  will  of  their   own   creat- 
ino,    have    too  often    been    a  diiiolute,     a- 
fcandoncd   part    of    mankind.      The   higher 
thoughts  men  have  of  God,  and  the  lower  of 
themfelves  ;  the  better  their  morahs  always 
have  been,  and  always  will  be.     Therefore, 
as  this  do6lrine,  which  I  am  fupporting,  car- 
ries thcfe  fcntiments  to  a  much  greater  ex- 
tent than  anv  luuitarian  doftrine  :   So  it  will, 
if  cordially  believed,  produce  much  better 
morals. 

Tilt  [car  of  jmmjliment  after  death,    nevcv 


UNIVERSAL     SALVATION.         I97 

yet  had  any  power  to  reftrain  an  hardened 
inner  from  fin  ;  much  lefs  to  make  him 
love  virtue. 

The  moll  abandoned  in  wickednefs,  in 
all  ages,  have  believed  in  the  doftrine  of 
hell  torments,  as  much  as  a  hardened  finner 
can  believe  any  thing  of  the  invifiblp  world. 
They  have  always  been  wont  to  allude  to 
thefe  torments,  in  their  common  converfa- 
tion,  as  a  matter  indifputable.  They  have 
hell  and  damnation  in  their  mouths,  all  the 
day  long.  But  did  all  this  ever,  in  the  leaft, 
prevent  their  fteaiing,  curfing,  fwearing, 
committing  adultery,  fighting  with  one  ano- 
ther, or  any  horrid  blafphemy  they  were 
addifted  to  ?  Never  in  the  leaft.  Now  if 
any  imagine  the  moft  extenlive  doftrines  of 
divine  goodnefs  will  make  hardened  fmners 
worle  than  they  now  arc  ;  they  have  yet  to 
lludy  human  nature,  and  the  common  ways 
of  the  world. 

Give  an  old,  veteran,  profane  failor,  a 
guinea  in  fome  fpecial  diftrefs  he  is  in,  and 
he  will  not  ufe  a  bad  word  if  he  knows  it 
will  offend  you.  But  threaten  him  wMth 
eternal  damnation  for  his  fin,  and  tell  him 
his  prefent  diftrefs  is  juft  upon  him,  and  he 
will  curfe  you  to  your  face.  Men  ou^ht  in- 
deed, to  be  deterred  from  fm  by  fear  of 
hell  :  For  hell  in  an  awful  degree  and  the 
pains  of  it  attend  all  fm  ;  and  the  eternity 
of  hell  torments  can  be  avoided  in  no 
way,  but  by  forfaking  fin,  no  more  on  my 
plan  than  any  other.  But  ought  is  one  thing, 
and  fa^   is   another.      Whatever  hardened 


19^.  TREATIS-E    ON 

finncrs  ought  to  do,  and  from  whatever  nio* 
tives  ;  I  lay,  it  is  faft  in  all  ages,  the  world 
throughout,  that  they  never  did  mend  their 
ways,  horn  a  fear  of  any  thing  in  the  invili- 
ble  world.  It  has  ever  been  fa6t,  that  when 
they  have  had  mofl  of  hell  and  damnation 
in  their  mouths,  they  have  gone  on  moll 
daringly  in  their  wickedncfs. 

It  is  readily  granted,  that  awakened  fm- 
ners,  with  whom  the  fpirit  of  God  is  on  his 
ufual  way  to  bring  them  to  a  lenfe  of  the 
falvatiun  of  God,  will  be  much  rtftrained 
from  all  immorality,  under  fuch  fpecial  a- 
wakenings ;  yet  all  thefc  will  not  bring  them 
into  the  love  and  prattice  of  holinefs  and 
virtue,  as  will  a  fenle  of  the  love  of  God's 
redeeming  love.  Under  all  thefe  legal  a- 
wakenings  and  reftraints  from  open  vice, 
they  will  only  change  their  mode  of  finning,  un- 
til the  grace  of  God  that  hrin^dh  Jalvaiicn, 
appears  to  their  fouls  :  Which  alone  will 
effeflually  teach  them  to  deny  all  ungodli- 
nels  and  every  worldly  lull.  But  then,  let 
it  be  well  noted  that  the  do6trine  I  plead 
for,  fccures  every  advantage  and  reftraint  of 
awakening  grace,  as  fully  as  any  liviitanari 
do6lnne  ever  did,  or  can.  I  maintain  the 
fame  doclrine  in  the  true  liRture  of  it  ;  tlie 
fame  necefiity  of  convidlion  and  converfion, 
that  they  do.  We  diflFer  not  a  fingle  atom, 
as  to  the  way  and  manner  of  application  ; 
but  only  in  this,  I  extend  the  glorious  work 
of  God,  and  every  good  influence  ot  it,  much 
further  than  they  do. 

From  vifible,  fenfible  fhame  and  punifli- 


I)  ^  1  X'  E  ^  S  A  1     SALVATION.  fg^ 

jnent,  in  this  world,  the  hardened  and  moft 
abandoned  are  laid  under  very  great  re- 
Ilraints,  without  which  they  would  be  whol- 
ly intolerable  ;  but  nofie,  none  at  all,  from 
all  you  can  tell  them  of  an  eternal  hell.  As 
for  thefe  vifible  reftraints,  none  can  plead 
for  them  more  than  I ;  as  will  appear  in  its 
proper  place.  It  may  however  be  obferved, 
that  all  the  condu6l  of  fmners,  under  the  ut- 
moft  power  of  their  reftraints,  is  wholly  def- 
titute  of  any  holinefs,  or  real  virtue  in  the 
fight  of  God.  Their  open  fm  in  the  fight 
of  the  world,  is  much  lels  than  before  ;  and 
there  is  a  good  token,  that  the  fpirit  of  God 
is  on  his  ufual  way  to  bring  them  to  faving 
good.  There  are  rcafons  enough  in  oppo- 
fition  to  ftupid  fecurity  and  open  wicked- 
nefs :  Yet,  fiill  the  foul  of  one  unregenerate 
fmner  is  no  more  recommended  in  itfelf 
to  the  mercy  of  God,  than  that  of  another. 
This  mercy  is  "  unto  all,  and  upon  all  them 
that  believe ;  for  there  is  no  difference." 
Rom.  iii.  22.  Antecedently  there  is  not  a 
dilpofition,  or  thought  of  the  heart,  or  aclion 
in  the  life,  but  what  is  not  of  faith  ;  and  con- 
fequently  fm. 

The  viev/  of  divine  love,  of  Chrift  and 
falvation,  as  is  here  reprefented,  is  the  true 
and  only  fource  of  gofpd  charity,  fo  much  re- 
commended in  the  word  cf  God. 

We  are  taught  to  love  all  mankind,  and 
to  pray  for  the  ialvation  of  all,  and  to  do  all 
we  can  to  promote  the  falvation  of  every 
human  .creature  ;  as   the  gofpel  hath  ever 


2O0  TREATISE      ON 

been,  is,  and  ever  will  be  preached  to  every^ 
creature  under  heaven,  in  a  more  dire£l  and 
clear,  or  in  a  more  indireft  and  obfcure 
manner,  as  I  have  flievvn  before.  But  how 
can  you  pray  for  the  falvation  of  all,  if  you 
believe  it  is  the  fixed  will  of  that  God,  whofc 
attributes  and  will  are  infinitely  dear  to  you, 
thatmoft  of  mankind  fhall  go  to  eternal,  per- 
fonal  mifery  ?  You  love  God  better  than 
men,  and  his  will  more  than  all  the  hap- 
pinefs  of  creatures  ;  how  can  you  feel  any 
difpofition  to  have  all  men  faved  ?  And  how- 
can  you  pray  in  oppofition  to  the  defire  of 
your  heart  ?  Or  how  can  you  love  all  man- 
kind when  you  believe  that  molt  are  infinite- 
ly hateful  to  God  and  Chrifl,  and  always 
fhall  be  ?  How  do  your  will  and  affeftions 
correfpond  with  the  will  and  afFeftions  of 
Chrift  in  fuch  a  cafe  ? 

You  are  flriclly  charged  to  hate  nothing 
in  any  man,  but  his  finfulnefs  ;  to  love  ikt 
perjon  and  happinefs  of  every  one.  You  may 
hate  the  wicked  with  perfect  hatred,  only  as 
God  does,  and  as  David  did,  accounting 
them  the  enemies  of  God,  i.  e.  fo  far  as  they 
are  fo.  And  thus  far.  and  in  this  fenfe,  you 
may  hale  all  prefent  believers,  and  even 
your  father  and  mother,  wife  and  children, 
brethren  and  fillers,  yea  and  your  own  fclf 
alfo.  This  is  confident  with  a  lincere  love 
to  your  own  falvation,  and  that  of  all  man- 
kind. But,  how  can  you  defire  that  bleHed- 
nels  and  extent  of  falvation,  which  the 
higheft  objeft  of  your  love  oppofeth.  with 
an  ctcinal,   immutable,  holy,  and  good  pur- 


UNIVERSAL     SALVATION.  2Dt 

pofe  of  mind  ?  I  fee  no  way  to  warrant  fuch 
dejfires,  exertions  and  prayers  of  ovirs  in  all 
this  extent,  but  the  warrant  Paul  hath  men- 
tioned, viz.  God  will  have  all  men  to  bcfaved, 
and,  firft  or  laft,  in  his  own  way  and  time, 
to  come  to  the  knowledge  of  the  truth  ;  and 
becaufe  Chrift  gave  himfdf  a  ranforri  for  all  : 
A  glorious  truth  to  be  communicated  to  the 
world  by  degrees,  as  infinite  wifdom  fees 
fit  :  A  teftimony  to  be  exhibited  in  proper 
times  and  meafures.  On  this  warrant,  the 
way  is  open  and  clear,  to  love  all ;  to  pray 
for  all  ;  to  feek  the  falvation  of  all  ;  to  ex- 
ercife  kind  and  tender  affe6tion  for  ail  poor 
linners  in  the  world  ;  becaufe  God  hath  fo 
loved  the  world,  and  Chrifl  hath  fo  loved 
the  \vt)rld. 

The  love  of  God  will  make  us  love  all  as 
he  does,  according  to  our  m.eafure  of  love, 
and  to  be  co-workers  together  with  God. 
A  principle  of  this  nature  m.oves  tender  af- 
fe6lion  in  all  other  cafes.  You  have  a  very 
dear,  earthly  friend,  that  is  abfent  afar  off, 
who  has  left  a  little  child  with  vou.  The  re- 
membrance  of  your  friend,  and  how  he  let 
his  afFeclions  on  that  diild,  and  what  tender 
concern  he  continually  has  for  the  child,  will 
affeft  your  heart  with  tendernefs,  pity  and 
loxe,  every  time  you  look  on  the  little 
helplefs  creature  ;  even  though  it  be,  a  per- 
verfe  child.  The  love  of  your  moft  dear 
friend,  will  make  you  always  exceeding  kind 
to  his  child,  as  an  objeft  of  his  love.  Your 
care  will  extend  to  his  other  property,  lefs 
B  b 


202  TREATISE©  N 

valuable,  which  you  have  any  concern  with, 
or  knowledge  of.  So,  in  the  prefent  calc, 
when  you  fee  any  poor,  perverfe  {inners  on. 
earth,  your  love  to  God  and  Chrift  will 
caule  your  heart,  on  the  true  gofpel  princi- 
ple, to  fay,  "  My  God  made  them  in  his 
love  ;  and  in  his'  great  love  and  pity  he  pre- 
ferves  them.  My  dear  Savior  died  for  them, 
in  the  greatnefs  of  his  love.  God  hath  a  de- 
fire  to  thefc  works  of  his  hands.  The  heart 
of  mv  beil  beloved  even  bleeds  with  com- 
pafTion,  love  and  pity  to  thefe  poor  creatures. 
My  love  to  my  Savior  makes  me  feel  towards 
thete  unworthy,  milerable  objefts,  as  he  doth. 
He  is  exceedmgly  good  to  thefe  evil,  un- 
thankful creatures  ;  and  the  love  of  God 
conflraincth  me  to  feel  towards  them,  as  God 
and  Chrift  do  towards  them  and  me."  There 
is  verily  no  other  fountain  of  gofpel  charity 
but  this  :  No  other  principle  that  can  make 
us  feel  towards  the  vileft  of  finners,  as  God 
commands  us.  But  this  "  charity  bclievcth 
all  tlungs,  and  hopeth  all  things,"  certainly 
not  excluding  the  capital  point.  This  cha- 
rity is  the  radical  grace  in  the  foul  of  man, 
and  *'  the  bond  of  pcrfc6hxe(s." 

Some,  who  have  been  full  in  the  opinion, 
that  Chrift  the  Savior  of  the  world,  will  fi- 
nally triumph  over  all  the  power  of  fatan, 
and  all  the  lins  and  miferics  of  mankind, 
wholly  deftroying  all  the  works  of  the  devil, 
leeking  and  laving;  that  human  nature  which 
was  loft ;  have  yet  fuppoled,  that  pain  and 
mifery  may  attend  many  of  the  human  race, 


UNIVERSAL     SALVATION.  20$ 

a  long  duration  after  death  ;  even  for  ages  of 
a^es.*  This  they  fuppofe  neceffary,  to 
purge,  humble,  and  fubdue  fome  fmners  ; 
and  make  them  fit  for  a  pure  fpotlefs  heaven, 
a  pure  flate  of  confummate  happinefs. 

The  above  fentiment  is  without  any  rea- 
fon,  or  any  thing  in  divine  revelation  to 
warrant  the  iuppofition.  All  want  purgation, 
at  the  moment  of  death,  as  really  as  any 
®ne.  Sanftification  is  far,  very  far  from  be- 
ing complete,  while  the  finner  breathes, 
whether  a  penitent  or  impenitent  finner.  In 
both  there  is  much  unholinets,  while  life  re- 
mains. No  unclean  thing  fhail  enter  hea- 
ven ;  and,  of  certain  coniequence,  not  the 
befl  faint,  not  any  mere  man  that  ever  lived, 
as  he  was  in  the  lall  moment  of  his  life. 

Whatever  is  done  before,  for  usmifera- 
ble  fmners,  it  is  certain,  the  moll  ot  all  will 
be  done  in  the  parting  moment,  to  feparate 
us  from  pollution,  and  fit  us  for  glory. 
All  then  mull  go  into  purgation,  if  any  : 
Though  it  were  p ranted  that  a  fhorter  period, 
would  iuSiC'c  for  fome  than  for  others  ; 
which  is  not  true,  as  will  foon  appear- 
Hence  the  papifls  are  quite  confiflent  with 
themfelves,  though  not  with  the  golpel,  in 
fending  all  to  purgatory  ;  without  a  decree 
of  exemption,  which,  they  lay,  is  the  par- 
don of  the  prieft. 

A  SPECIAL  work  of  Chrifl  there  certainly 
mull  be  in  death  ;  or  never  one  of  the  mere 
kuman  kind  can  get  to  heaven  :    For  the  ve- 

.     .'^. ,  £  ig  TUg  ex,  icovccg  tuv  o!,ttx,v^v> 


204  TREATISE     ON 

ly  moment  before  w^e  expire,  the  befl  do  jull- 
]j  cry  out,  O  wretched  inen  that  we  are  ;  wc 
have  a  body  of:  death,  and  who  Ihall  dehvcr 
us  from  it  !  We  Ihall  all  be  poor,  wretched 
iinncrs  in  that  moment,  whenever  it  comes, 
and  under  greater  guilt  then,  than  ever  before, 
in  ourfelves  coniidered :  For  we  (hall  con- 
tinually add  many  (ins,  and  atone  for  none. 
The  lame  infinite  mercy,  power,  and  faith- 
fulncfs,  which  can  then  feparate  one  foul 
from  all  its  unfitnels  for  heaven,  can  another, 
Chrift  does  but  a  Imall  part  of  his  glorious 
work  on  any  foul  in  this  life.  He  gracioufly 
begins  earlier  with  forac  than  others  ;  but  he 
finifhes  v.'ith  all  alike,  even  at  death.  "  The 
lafl  enemy  that  fhall  be  deflroyed  is  death. 
I  will  make  this  iafl  even  as  thee." 

We  are  very  plainly  taught  in  the  word  of 
God,  that  every  foul  goes  immediately  after 
death,  into  an  eternal,  fixed  ftate  ;  which 
never  more  admits  of  anv  alteration,  but  in 
progrelTive  degree  ;  the  fame  in  kind,  un- 
changeable to  endlefs  duration.  The  fpc- 
cial  manner  in  which  Enoch  and  Elijah  went 
out  of  the  world,  does  not  make  them  differ 
from  that  of  all  mankind  in  this  refpeft  ; 
viz.  That  they  were  both  fo  far  from  perfeft 
holinefs,  the  moment  before  their  tranflation, 
as  to  be  utterly  unlit  lor  the  pure  glories  of 
heaven.  Yea,  they  were  much  more  fit  for 
bell,  171  them/elves,  as  neither  they,  nor  any 
other  man  had  ever  arrived  half  way  to  lin- 
lefs  pcrfeftion  while  in  the  ]>ody.  Yet,  it  is 
furc,  they  both  went  direct  to  heaven.  The 
thief  on  the  trofs  was  mifcrably  unprepared 


UNIVERSAL     SALVATIOlT.  20$ 

for  paradife,  as  long  as  he  was  dying  ;  but 
when  dead,  he  went  there,  with  the  human 
foul  of  Jefus.  Lazarus  went  as  direftly  to 
that  world  when  he  died,  as  the  rich  man 
went,  in  the  voice  of  the  law,  to  hell,  and  as  all 
go  there,  when  they  die,  in  the  fame  holy  fenii- 
mentof  the  law.  Paul  defired  to  depart,  not 
for  fome  ages  of  purgation  and  humiliation, 
but  to  be  with  Chrift  ;  although  he  groaned 
•under  his  body  of  death,  more  than  under 
the  dying  pangs  of  his  body.  And  there  is 
every  reaion  to  prove,  that  aii  the  redeemed 
finners,  for  whom  Chrift  gave  himfelf  a  ran- 
fom,  fliall  go  there  as  immediately  after 
death,  as  the  poor,  hateful  thief. 

We  are  taught  the  fame  truth,  from  the 
early  periods  of  divine  revelation.  All  the 
xmcieannefies  mentioned  in  the  mofaic  infti- 
tution,  and  all  the  purgations  there,  repre- 
fent,  as  all  allow,  our  moral  or  fpiritual 
pollutions,  and  our  moral  or  fpiritual  cieanf- 
ing.  A  day  there  denotes  oftentimes  the 
day  or  feafon  of  life,  and  the  evening,  death, 
or  the  clofe  of  life.  How  many  times  is  it 
repeated,  that  the  polluted  and  the  unclean, 
in  a  ceremonial  fenfe,  though  they  wafh  their 
cloaths  and  bathe  themfelves  in  water,  (de- 
noting all  the  means  of  grace  and  ianfiihca- 
tion  in  this  life)  yet  fhall  b-e  unclean  until 
the  even  ?  But  it  is  faid  of  all  fowing  feeds, 
in  like  cafes,  that  they  Ihali  be  clean.  Levit. 
xi.  And  in  many  other  places,  needlcfs 
here  to  quote.  Seed  fown  and  fpringing  up 
again,  is  a  well  known  fimile,  denoting  our 
death  and  refurreQioji.    *'  It  is  fown  a  natu- 


206 


TRE  ATIS  EON 


lal  body,  it  is  raifed  a  fpiritual  body."  So 
in  the  type  alluded  to,  we  die  moft  dread- 
fully unclean  ;  yet  no  unfafe  confequence 
(hall  follow,  any  more  than  it  was  unfafe  to 
fow  polluted  feed,  for  fear  the  pollution 
would  not  be  taken  out  in  the  ground,  and 
that  the  rifing  crop  would  be  all  unclean. 

The  human  body  goes  into  the  grave  an 
awfully  polluted  thing  ;  but  does  not  arife 
fo.  It  is  fown  in  difhonor  and  weaknefs,  it 
is  raifed  in  honor  and  glory.  Our  bones  will 
be  full  of  the  fin  of  our  youth,  which  will 
be  buried  together  with  us  in  the  dull ;  but 
will  not  arife  with  us,  except  in  the  holy 
voice  of  law  :  And  in  that  fenfe  all  mankind 
fhall  awake  to  fhame  and  everlafting  con- 
tempt, and  abide  fo  forever  ;  but  in  gofpel 
language  and  certain  fJf(B,  all  fhall  awake  to 
everlafling  life.  Sin  lies  down,  but  does  not 
arife.  "  His  bones  are  full  of  the  fm  of 
his  youth,  which  fhall  lie  down  with  him  in 
the  dufl."  Job  xx.  Sin  and  its  attendants 
fhall  vex  and  diftrefs  the  wicked  as  lonij  as 
they  live  ;  and  hurry  them  on  in  all  its 
dreadful  rage  and  malignity  while  they  live. 
It  fhall  even  drive  them  to  death,  "  to  the 
king  of  terrors  ;"  but  no  further. 

The  utmoft  torment,  for  a  long  period, 
even  for  ages  of  ages,  could  have  no  more 
effect  in  humbling  fmners  of  the  human, 
than  of  the  angelic  nature.  The  devils  are 
no  better,  for  their  lonjj  continued  anouifh 
and  pain.  Afflictions  in  this  world,  do  not 
make  fmners  any  better;  but  arc  invariably, 
only  an  occafion  of  their  growing  worfe  and 


UNIVERSAL    SALVATION.         20/ 

worfe,  if  the  fpecid,  almighty  energy  of  the 
divine  Spirit  does  not  attend  them.  There 
is  not  the  leaft  intimation  of  the  operation 
of  the  Spirit  of  God,  or  of  any  means  of 
grace  in  hell  ;  in  whatever  fenfe  any  under- 
ftand  that  awful  ftate,  whether  as  a  ftate  of 
real,  perfonal  fufFering,  or  as  the  pure  voice 
or  difplay  of  juflice.  The  devils  have  been 
under  thefe  perfonal  fufferings,  for  a  long 
time,  and  are  no  more  humble  than  ever,  no 
more  fit  for  heaven.  And  had  it  been  the 
decree  of  God,  that  all  mankind  fhould  be 
there  in  perfon  with  them,  ever  fo  long,  they 
would  grow  worfe  and  worfe,  through  all 
ages  of  ages ;  for  ought  that  their  intolerable 
torments  would  do  for  tliem.  Almighty 
power  could  create  their  hearts  anew,  even 
in  hell,  as  eafily  as  on  earth.  God  has 
power  enough  to  change  the  natures  of  all 
the  devils  there  ;  but,  he  hr.s  not  told 
us  he  ever  will  do  it,  and  we  know  of 
no  favior  provided  for  them,  or  that  ever 
will   be. 

Unto  us  a  Savior  is  born  ;  unto  us  God's 
own  Son  is  given  ;  and  he  has  been  pleafed 
to  make  known  to  us  his  decrees  of  infinite, 
love  and  mercy.  The  love  and  kindnefs  of 
God  to  man  hath  appeared,  not  by  works 
of  righteoufnefs  which  we  ha\'e  done,  or 
can  do  ;  but  by  his  mere  mercy  he  faves 
man,  by  the  wafhing  of  regeneration,  and 
the  renewing  of  the  Holy  Ghoft,  v/hich  he 
hath  fhed  on  us,  on  all  mankind  abund- 
antly ;  though  on  different  perfons  and  peo- 
ple, and  in   different  ages   and    periods   of 


2o8 


TREATISE     OM 


time,  in  a  A'ery  different  degree,  as  the  great 
and  holy  Sovereign  hath  feen  fit. 

Upon  the  true,  gofpel  dodrine,  that  God 
will  have  all  men  to  be  favcd,  and  to  come 
to  the  knowledge  of  the  truth  :  That  the 
Lamb  of  God  hath  taken  away  the  fin  of 
rhe  whole  world :  That  Chrill  is  inverted 
Tvith  regal  power,  as  Mediator,  to  gather  to- 
gether in  one  all  things  in  himfelf  :  That  ajs 
far  as  fin  hath  reigned  unto  death,  grace 
Ihall  reicrn  through  ritjhteournefs  to  eternal 
life  bv  Jefus  Chrift  our  Lord  :  And  that  the 
laft  enemy  he  will  deftroy  is  death,  crying 
in  exalted  triumph,  O  death  !  I  will  be  thy 
plague  :  O  grave  !  I  will  be  thy  deftrudlion : 
On  this  plain  gofpel  doftrine,  I  fay,  it  is 
wholly  without  reafdfi  or  fcripture.  to  fup- 
pofe  that  the  miferies  of  man  (hall  reach 
beyond  death. 

The  conteft  between  the  Mediator  and 
his  grand  adverfary,  or  the  two.  oppofitc 
feeds,  is  very  often,  and  very  juftly  rcpre- 
fented  under  the  fmiilitude  of  a  long  war, 
or  a  long,  obflinatc  battle.  It  is  every  where 
affirmed  that  the  Savior  of  the  human  race 
fhall  obtain  the  vi£lory,  and  a  full  complete 
vi61:ory  too.  The  adverfary  fhall  lucceed  no 
lurther  than  tobruife  the  heel  ;  wl^ch  is  not 
a  wound  that  fhall  terminate  in  that  death, 
cvcrlajlin^,  perfonal  death,  which  he  aimed  at. 
It  flKill  admit  of  a  cure.  But  the  feed  of 
the  woman  fhall  bruife  the  head  of  the  ad- 
verfary ;  give  a  fatal  ftroke,  where  a  bruife 
by  almighty  flrcngth  is  certain   d'ath  ;  and 


UNIVERSAL     SALVATION.  2O9 

fo  far  as  we  know,  it  will  admit  of  no  cure. 
Such  will  be  the  vidory  of  Chrift  over  the 
ferpent. 

When  two  armies  go  to  battle,  if  the  one, 
only  with  the  lofs  of  an  hundred  men,  flay 
ten  thoufand  of  the  adverfe  party  and  take  al- 
moft  all  the  reft  prifoners  with  great  fpoil ;  we 
fay  there  is  a  great  and  triumphant;  viftory 
gained  ;  yea,  we  are  ready  to  call  it  a  com- 
plete triumph,  even  though  the  viftors  lofe 
a  few  men  in  battle,  and  a  few  more  are 
taken  captives  by  the  retreating  foe.  Jult 
fuch  will  be  the  vi6lory  of  fatan,  upon  the 
limitarian  plan.  The  refcued  of  the  Lord 
will  be  only  a  very  few,  amidft  the  general 
overthrow  of  mankind.  Satan  will  obtain 
a  great  and  awful  viftory,  though  not  fo  in- 
tire  and  complete  as  he  could  have  wifhed  : 
Not  wholly  without  lofs  ;  but  almoft  fo. 
Now  is  this  like  the  reprefentation  of  the 
rencounter,  the  great  conteft,  in  which  the 
Almighty  Son  of  God  hath  engaged  againft 
his  adverfary,  and  the  grand  adverfary  of  his 
dear  offspring  of  the  human  kind  ? 

The  point  fatan  aimed  at,  was  to  involve 
us  all  in  death,  temporal,  fpiritual,  and  eter- 
nal. Chrift  fet  himfelf  in  full  oppofition  to 
the  whole  purpofe  of  fatan,  that  no  evil, 
none  at  all  on  the  whole,  ihould  accrue  to 
man  from  all  the  malice,  and  all  the  deadly 
works  of  the  devil.  Chrift's  aim  was  as  ex- 
tenlive  as  fatan's  ;  as  good  as  the  devil's  was 
bad.       He    undertook    vvith     as    Kucii 

BENEVOLENCKj   AS   SATAN  DID  WITH  MA- 

C  c 


210  TREATISE      ON 

LICE.  He  aimed  at  no  partial  vicloiy,  muc^ 
l^fs  at  a  refcuc  of  a  very  few,  leaving  the 
field  and  a  triumphant  vi6lory  to  his  adver- 
fary. 

The  Mediator,  the  Head  of  every  man  a- 
"bnndantly  affures  us,  that  his  viflory  fliall 
be  complete.  "  I  will  ranfom  them  from 
the  power  of  the  grave  ;  I  will  redeem 
them  from  death  :  O  death  !  I  will  be  thy 
plagues  ;  O  grave  !  I  will  be  thy  dcilruc- 
t'ion  :  Repentance  fhall  be  hid  from  mine 
eyes."  Hof.  xiii.  14.  So  in  Heb.  ii.  we 
find  the  union  of  Chrift  with  human  nature, 
rath  tvery  man,  as  fully  allerted  as  words  can 
exprels  ;  together  with  the  end  of  his  under- 
taking, and  of  all  his  fuffcrings.  "  That  he 
by  the  grace  of  God  fhould  tafle  death  for 
every  man ;"  and  "  that  through  death  he 
might  dcflroy  him  that  had  the  power  of 
death,  that  is  the  devil  ;"  and  "  thiit  he 
might  deliver  them  (without  any  exception. 
TYieritioned)  who,  through  fear  of  death,  were 
all  their  life  time  iubje6t  to  bondage :" 
"Which  is  mod  of  all  the  cafe  of  poor,  dillref- 
fed  fmners,  who  under  convi6lion,  feel  them- 
felves,  of  all  mankind,  the  leafl:  qualified 
for  heaven,  and  the  mod  fit  for  hell :  Indeed, 
all  other  fnniers  alio,  tremble  at  a  realiz- 
ing thought  of  death.  The  great  Redeemer 
fpeaks  without  any,  the  leafl  exception,  when 
he  fays,  "  fhall  tke  prey  be  taken  from  the 
mighty,  or  the  lawful  captive  delivered  ? 
J-jut  thus  faith  the  Lord,  even  the  captives  of 
the  mighty  fhall  be  taken  away,  and  the  prey 
of  the  terrible  Ihall  be  delivered  ;  for  I  \yilt 


UNIVERSAL     SALVATION.  211 

tontend  with  him  that  contendeth  with  thee, 
and  I  will  lave  thy  children."    Itai.  xlix.  24, 

25- 
Th  E  Holy  Ghoft  fpeaks  of  man  without 
any  diilinftion,  in  words  like  thefe  :  "  His 
foul  draweth  near  unto  the  grave,  and  his 
life  to  the  deftroyers  ;  if  there  be  a  melTenger 
with  him,  an  interpreter,  one  among  a  thou- 
fand,  to  Ihew  unto  man  his  uprightnels  : 
Then  he  is  gracious  unto  him,  and  faith,  de- 
liver him  from  going  down  to  the  pit,  I 
have  found  a  ranfom."  Job  xxxiii.  Here 
it  is  moll  plain,  that  the  difcovery,  interpre- 
tation, or  difplay  of  the  Mediator's  own 
righteoujnefs  is  the  fole  relief  of  the  guilty, 
without  any  the  leaft  qualiiication  or  diflinc- 
tion  in  the  fmful  creature. 

The  holy  Icriptures  every  where  abound 
with  thoughts  correfpondent  to  the  palfagesf 
now  cited.  There  is  nothing  that  looks  like 
a  viftory  of  fatan  over  the  Son  of  man,  in 
any  part  or  degree;  though  it  is  well  known, 
the  whole  human  kind  are  the  prize  con- 
tended for.  All  is  quite  the  reverie.  Chriil 
lideth  forth  conquering  and  to  conquer, 
"^  He  hath  led  captivity  captive,  and  receiv- 
ed gifts  for  men,  yea  for  the  rebellious  alfo, 
that  the  Lord  our  God  might  dwell  among 
them."  Pfalm  Ixviii.  "  For  it  pleafed  the 
Father,  that  in  him  fhould  all  fulnefs  dwell; 
and  (having  made  peace,  through  the  blood 
of  his  crofs)  by  him,  to  reconcile  ail  things  to 
hi  mfelf,  by  him,  I  fay,  whether  they  be  things 
in  earth,  or  things  in  heaven."  "  For  m 
la-imdweileth  all  the  fulnefs  of  the  God-head 


^12  TREATISE    ON 

bodily  ;  and  ye  are  complete  in  him,  %vho 
h  the  head  of  all  principality  and  power/' 
"  Blotting  out  the  hand  writing  of  ordinan- 
ces, which  was  againfl  us,  and  took  it  out 
of  the  way,  nailing  it  to  his  crofs  ;  and  hav- 
ing fpoiled  principalities  and  powers,  he 
jnade  a  fliew  of  them  openly,  triumphing 
over  them  in  it."  Col.  i.  and  ii.  The  holy 
fcriptures  every  where  announce,  not  only 
fomc  benefit  to  mankind  by  Chrill,  a  fmall, 
partial  refcue  from  mifcry  ;  fome  valuable 
laving  to  the  human  kind;  but  a  redemption, 
a  viftory  over  faia7i,  death,  and  rnijery,  iull, 
COMPLETE,  and  eternal. 

It  is,  utterj)'  impertinent  for  any  one  to 
fa)/^,  that  this  vi6lory  may  be  fo'  complete, 
and  yet  mod  of  the  human  race,  or  indeed 
any  of  them,  may  be  in  perfonal  mifcry  to 
endlcfs  duration  :  And  that  God  may  have 
his  own  full  glory,  and  the  moil  bene\olent 
i}ftem  m<iy  be  eliablilhed,  notwithilanding. 
AVc  mull  attend  to  the  very  thing  contended 
lor  by  fatan,  on  the  one  part,  and  by  the  Son 
of  God  on  the  otlier.  On  ilic  part  of  the  ad-- 
vcriary,  the  matter  contended  for,  is  the  in- 
tlre,  complete,  eternal,  univerhd  mifery  of 
all  mankind  :  The  Son  of  God  does  flatly, 
and  fully  oppofe  fatan,  in  this  very  thing. 
Otherwife  there  is  no  war  between  them.  i.  e. 
if  the  devil  is  driving  at  one  thing,  and  the 
Savior  oppofmg  another.  But  the  oppofi- 
tion  is  dire6l  and  full  ;  as  above  dated. 

Suppose  iatan  to  fay,  "  I  will  have  the 
human  kind  miferable  with  me  to  all  et«rni- 
ty  :"    And    Chrill  to   fay,   ''  So   you   Ihall, 


UNIVERSAL     SALVATION.         21  g 

xnofl  of  them  ;  but  I  will  have  my  glory  in 
it."  Here  is  concurrence  in  the  main.  The 
variance  and  oppofition  is  very  imall.  But 
we  know,  that  the  feed  of  the  woman  does 
oppofe  fatan,  in  full  ;  and  will  not  let  him 
gain  that  very  point  he  aimed  at,  either  in 
whole,  or  in  any  part  :  Hence,  he  makes 
even  the  pains  of  this  life,  and  natural  death, 
not  only  to  turn  to  his  own  glory,  but  to 
the  real  advantage  and  happinefs  of  man. 
Satan  never  fo  much  as  hoped,  or  in  the  leail 
aimed  to  obftruft  the  happinefs  or  glory  of 
God;  for  he  always  knew  it  was  utterly  im^ 
poflible  for  him  to  do  it,  in  the  leaft  degree. 
The  complete,  eternal  mifery  of  ail  man- 
kind was  tlie  fole  point  he  aimed  at  ;  and 
this  is  the  plain  fcripture  reprefentation  of 
the  matter.  The  Savior  fully  and  flatly  op- 
pofed  him  in  that  very  point ;  and  this  alone 
can  make  a  proper  war,  a  true  and  direO: 
contention.  The  MefTiah  did  not  fay  to  fa- 
tan,  "  You  {hall  have  your  will  in  the  main, 
and  I  will  have  mine  too  :"  But  "  you  fhall 
not  have  your  will  at  all,  and  I  will  have 
mine  wholly."  "  I  will  overcome  and  con- 
quer you,  on  yourchofen  ground,  on  which 
you  contend  to  make  all  the  human  kind  ior- 
ever  miferable.  The  human  kind  fiiail  be 
as  happy,  as  univerfally  io,  and  even  more 
comipletely  fo,  than  if  you  had  never  deter- 
mined on  their  ruin."  This  is  a  proper  op- 
pofition  ;  and  in  this  the  Almighty  Savior 
will    be  vi6»;orious. 

But  alas  !   the  limitarian  plan  gives  fatan 
ji  grand  vi£lory  and  triumph,   in  all  he  had 


2*4  TREATISE       ON 

in  view,  or  ever  had  any  hope  to  accomplifh. 
It  confidcrs  Chrifl  as  concurring  with  him, 
m  the  main,  in  all  that  he  delired  ;  though, 
in  another  way,  getting  glory  to  hiinfelf, 
and  making  the  vi6lory  and  triumph  of  fa- 
tan  only  an  occafion  of  it.  Here  is  very 
little  oppofition.  The  devil  has  got  his  will 
in  one  thing,  and  the  Savior  in  another, 
tiatan  expefted,  in  his  moft  fanguine  hopes, 
little  more  than  what  he  will  obtain  ;  and 
Chrifl  never  meant  to  make  any  great  oppo- 
Jition  to  the  devil,  while  feeking  whom  he 
may  devour ;  though  in  another  way  he 
would  fecure  his  own  glory.  Confult  the 
facred  oracles  throughout,  and  let  common 
Icnfe  fay,  whether  there  is  any  thing  in  all 
this,  that  bears  the  mofl  diflant  likenefs  to 
the  dire6l  and  full  oppofition,  between  the 
feed  of  the  woman  and  the  lerpent  contend- 
ing for  one  and  the  fame  thing,  even  hu- 
man happinefs. 

Satan  fhall  not  finally  have  his  will  in 
the  leaft  part,  or  degree  ;  though  for  a  fea- 
Ibn  he  may  be  gratified  :  For  divine  wifdom 
and  goodnefs  have  ordained,  that  there  Ihall  _ 
be  a  long  contention,  and  the  war  not  foon 
over.  Yet,  in  the  end,  fatan  fhall  be  wholly 
overcome  and  difappointed  in  every  view, 
and  in  every  hope  that  he  has  entertained. 
The  prize  in  contell  may  be  divided  for  a 
time  ;  and  fatan  may  feem  to  have  the  grea- 
ter Ihare  of  it.  It  has  indeed  been  fo  ever 
fmce  the  fall,  to  this  day  ;  and  may  be  lo  to 
the  end  of  this  prcfent  world.  But  in  the 
refult,  fatan  fliall  Jofe  all ;  and  the  Son  of 


UNIVERSAL    SAtVATIOliJ.  Sl| 

Cod  gain  all,  even  the  whole  prize  in  dif- 
putc,  and  even  deftioy  him  that  for  a  time, 
a  long  feafon,  has  the  power  of  death.  His 
viGory  fhall  be  complete ;  though  for  a  long 
time  God  divides  him  a  portion  with  the 
great  (adverfary)  and  he  divides  the  fpoii 
with  the  flrong.  Since  he  hath  poured  out 
his  foul  unto  death,  and  fince  God  hath 
laid  upon  him  the  iniquity  of  2^5  ail,  and 
he  hath  been  numbered  with  tranfgreffors, 
and  bare  the  fin  of  many,  i.  e.  as  many  as 
thofe,  whofe  iniquities  were  laid  upon  him, 
even  "us  all,"  all  the  human  kind;  he 
will,  in  his  own  way  and  time,  make  the  ap- 
plication fure.  He  will  make  interceflion 
for  the  tranfgreffors.  Ifai.  liii.  Not  a  word 
of  exception  or  limitation  is  mentioned  in. 
the  paffages  now  alluded  to. 

The  word  many,  is  often  ufed  in  fcripture 
to  fignify  all  the  human  kind.  The  refur- 
reftion  of  all  the  dead  is  exprelled  in  the 
fame  manner.  Dan.  xii.  Alfo  the  apoflacy 
of  the  hum-an  race  :  "By  one  man's  difobe- 
dien'ce  many  were  made  fmners."  Rom.  v. 
Indeed  it  is  the  common  language  of  fcrip- 
ture. The  reader  will  multiply  quotations 
as  many  as  he  pleafes.  The  word  many  lb 
ufed,  is  often  explained  by  the  fynonimous 
term  all ;  and  often  the  plain  fenle  and  con- 
ne6lion  of  the  context  fo  explains  it.  So  in 
the  paffage  above  cited  out  of  the  prophet 
Ifaiah,  God  laid  on  Chrifl  the  iniquity  of  us 
all,  and  he  bare  the  fm  of  7}2any,  i.  e.  the  fame 
.Jiumber,  the  whole  number  of  tranfgreffors; 


21b  TREATISE      ON 

and  his  efFeftual  interceflion  fhall  be  for  juft 
lo  many,  in  the  final  refult. 

The  kingdom  of  Jefus,in  this  world,  hath 
ever  appeared  feeble,  like  a  bruifed  reed  and 
like  fmoaking  flax  ;  and  the  kingdom  of  fa- 
tan  hath  appeared  in  pomp  and  power  ;  but 
tkis  will  not  forbid  a  complete  vi6lory  on^ 
the  part  of  the  Mediator  in  the  end.  "  He 
Ihall  not  fail  nor  be  difcouraged,  until  he 
have  fet  judgment  in  the  earth :  And  the 
Iflcs  fhall  wait  for  his  law  :"  He  will,  in 
his  own  time,  "  open  blind  eyes  and  bring 
out  the  priibners  from  theprifon,  and  them 
that  fit  in  -darknefs  out  of  the  prifon-houfe. 
1  am  the  Lord,  that  is  my  name,  and  my 
glory  will  I  not  give  to  another,  neither  my 
praiCe  to  graven  images."  Ifa.  xlii.  i. — 16. 
Satan  halh  long  led  away  mofl  of  the  na- 
tions after  images,  and  into  various  kinds  of 
idolatry  ;  but  Clirifl  will  finally  reclaim  as 
many  as  fatan  hath  deluded.  *'  God  will 
gather  together  in  one  all  things  in  Chrift." 
Yea,  wherever  "  fin  hath  abounded,  grace 
fhall  much  more  abound."  The  mat- 
ter immediately  in  contefl  is  the  weal  or  woe 
of  the    human  kind. 

*'  What  can  awake  thee  unawak'd  by  this, 
*'  Expended  Deity  on  human  weal  !" 

It  is,  moreover,  worthy  of  our  fpecial  no- 
tice that  throughout  the  books  of  Mofes,  and 
indeed  through  the  whole  of  the  old  tefla- 
mcnt,  there  is  very  little  laid  of  bleffrngs,  or 
of  curfes,  of  happinefs,  or  of  milery,  but 
what  is  temporal  and  pertains  to  this  prefent 
life,  as  cvrrv  attentive  reader  of  the  iacrcd 


UNIVERSAL     SALVATION.  21/ 

books  will  immediately  recolleft.  And 
when  the  word  hell  is  mentioned  any  where 
in  the  old  teftament,  it  very  leldom,  perhaps 
never,  fignifies  any  other  than  the  grave,  or 
ftate  of  the  dead  in  general.  The  curies  on 
the  difobedient  are  every  where  mainly  fuch 
as  take  place  in  this  world,  or  terminate  in 
the  grave  ;  lb  are  the  bleffings  promiled  to 
the  obedient.  Citations  from  the  fcripture 
would  be  almofl  endlefs,  the  reader  has  them 
in  his  own  memory  without  number.  How 
ftiall  we  account  tor  this,  but  upon  the  lup- 
pofitioh  that  no  dillin6lion  fhail  remain  be- 
yond death,  except  a  diftintlion  in  degree 
of  happinefsj  by  the  glorious  Savior  ot  all 
men  ? 

Sin  is  an  infinite  evil  in  its  own  nature; 
and  nothing  at  all  ought,  or  can  be  faid  in 
excufe  for  it  on  our  part  :  Yet,  at  the  fame 
time,  it  is  not  amils  for  us  to  know  that  we 
do  not,  cannct  hurt  God  by  it,  or  in  the  leall 
infringe  upon  his  uninterrupted  and  infinite 
happinels,  or  add  in  the  leall  thereunto  bv 
all  our  holinefs  and  virtue.  ,  We  do  much 
baim  to  our  fellow  men  and  to  ourfeives  by 
our  wickednels,  and  much  good  by  our  vir- 
tues :  But  the  effential  glory  and  happinefs 
of  God  is  untouched  by  both.  "  If  thou 
fmneft,  what  doeft  thou  againfl  him,  or  if 
thy  tranfgrefTions  be  multiplied,  what  doeft 
thou  unto  him  ?  if  thou  be  righteous,  what 
givefl  thou  him,  or  what  receiveth  he  of 
thine  hand  ?  thy  wickednels  may  hurt  a  man 
Dd 


liS  TREATISEON 

a.1  thou  art,  and  thy  righteoufn«fs  may  pro- 
fit the  fon  of  man."    job  xxxv.  6,  7,  8. 

With  regard  to  God  Mofl  High,  his  eter- 
nal, fixed  will  and  choice  was  never  yet 
fruftratcd  in  any  Tingle  inflance,  and  never 
will  be.  This  by  no  means  cxcufcs  fm  on 
our  part.  The  mere  nature  of  it  is  infinite 
guilt  m  us,  in  the  firll  inflance.  Yet  it  is 
certain  that  every  thing,  every  event  in  the 
natural  and  moral  fyftem,  does  take  place 
ivifl,  exadtly,  as  God  chofe  and  fixed  in  his 
immutable  plan,  before  any  creature  had 
exiftence.  Saint  Paul  grants  this,  when  the 
Jhought  is  fuggcfted  even  with  a  view  to  a 
bad  improvement  of  it.  The  apoftle  gives 
I  he  proper  character  of  God,  as  abfolute  pro- 
prietor, abfolute  fovercign  of  all  things,  and 
lets  up  his  abfolute  decrees  and  immutable 
plan,  agreeably  to  the  nature  and  perfeftions 
t>f  fuch  a  God.  The  objeftor  then  fleps  in 
and  fays,  "  why  then  doth  he  yet  find  fault, 
for  who  hath  refifled  his  will  ?"  Upon  this 
doBrine  how  can  finners  be  worthy  o[  blame  ? 
Pnul  d<")cs  not  take  back  a  fingle  wordhe  had 
laid,  but  moft  lolemnly  reprimands  the  bold 
objcflor,  who  would  on  this  ground  jufiify 
his  fm  ;  by  holding  up  to  his  view  the  holy 
nature  and  charader  of  Jehovah,  as  ahjolvte 
j)rnpri€tor  and  ahfoluU  Jovereign  of  all  things  ; 
and  he  flill  maintains  the  principle  he  had 
laid  down,  without  th«  lead  recantaiion. 
Rom.  ix. 

Much  has  beer^  faid  againfl  this  true  and 
proper  charafter  of  God,  as  fixing  his  own 
immutable  plan,  both  in  the  natural  and  in 


univ'er.sal    SALVATIOM.        21^ 

the  moral  fyflem,  and  feeing  it  executed 
through  all  the  fcenCvS  of  providence,  from 
beginning  to  end,  without  the  lead  poffible 
variation.  But  all  is  in  vain.  We  never 
can  get  rid  of  it.  unlefs  we  will  ridourfelves 
of  the  word  of  God,  and  of  the  plain  light 
of  nature,  with  all  our  juft  natural  notions  of 
the  Supreme  Beinig.  We  may  even  as  well 
rejeO;  God  himfelf,  his  very  being,  as  to  de- 
ny that  all  events  were  by  him  fixed  and 
certain,  in  his  own  eternal,  infinite  mind, 
before  creation  began  ;  or  that  God  had  in- 
finite right  fo  to  eftablifh  his  own  plan  of 
operation.  Paul  maintains  this  poiat,  and 
pleads  only  this,  to  filence  efFe6i;ually  every 
objeSor,  who  would  on  this  ground,  juftify 
the  nature  of  fin,  when  it  is  immediately 
known  and  plainly  felt  in  the  foul,  to  be,  in 
its  own  nature,  dirc^lly  oppofite  to  the  nature 
and  attributes  of  God.  As  though  he  had 
faid,  '*  you  finner,  have  not  fruftrated  the 
eternal  plan  of  the  Moft  High,  it  is  true,  and 
you  never  can  ;  but  it  is  enough  for  you  to 
know  that  your  will  and  heart  has  been  itt 
to  do  it.  This  very  thing  is  your  guilt,  and 
there  can  be  no  guilt,  no  blame  worthinels 
in  the  univerie,  m  any  thing  elfe;  but  in  the 
evil  will  and  difpofition,  in  its  nature  and 
operations.  You  therefore  have  merited 
unutterable  puniljiment.  But  I  will  main- 
tain the  character  of  my  God  ;  if  I  relin- 
quilh  this  idea  of  Jehovah,  I  can  find  no 
Supreme  Being." 

I  WOULD  add  :   However  wicked  and  un- 
rpafopable  it  is  to  abui'e  this  juft  idea  of  God, 


220  TREATISE    ON 

to  indulge  in  fin  ;  yet  we  may  and  ought  to 
make  a  A^ery  comfortable  ule  of  it  in  another 
way.  We  ought  not  once  to  imagine  that 
we  have  hurt  the  most  high  in  the  leafl, 
by  all  our'odious  fins,  as  we  hurt  our  felJow 
men  and  our  own  fouls  by  them.  God  is 
infinitely  happy  in  every  thing  that  is  done, 
tvery  event,  both  in  the  natural  and  moral 
fyflem.  The  whole  is  jufl  what  infinite  wif- 
dom  and  love  decreed,  and  the  whole  forms 
the  rnoft  lovely  and  benevolent  fyftcm,  of 
all  poflible  fyllems  that  were  in  the  eternal, 
infinite  view  of  Deity. 

The  nature  of  fin  is,  inthejirjl  injlance,  apt 
objeft  of  forrow  in  our  hearts  ;  but  its  exiji- 
ence,  connexions,  and,  all  its  cjfccts  and  confc- 
quaices  pertain  to  the  pure  and  holy,  wife 
and  good  gqvernmpnt  of  the  mofl  high  God; 
all  whofc  ways  are  holy,  jufl,  and  good. 
Cod  need  not  punifh  poor  finners,  to  re- 
trieve anv  harm  they  have  done  him,  any 
<^amagc,  any  infringement  on  his  happinefs. 
Cod  is,  and  ever  has  been,  and  ever  will  be, 
jud  as  happy  as  his  foul  hath  chofen  to  be, 
i.  e.  infinitely  fo.  With  infinite  plealurehe 
ices  the  operation  of  his  own  eternal  plan, 
ifi  every  part  and  every  movement  of  it. 
And  mankind,  in  God's  own  time  and  way, 
^yill  behold  it  as  God  docs,  and  delight  in  it 
as  Qod  does,  according  to  their  capacity. 
V/e  arc  in  guilt  and  ignorance  and  iorrow 
for  a  lime,  and  all  i,'»  jufi  :  For  the  will 
of  God  cannot  be  otherwifc.  But,  as  the 
nature,  of  God  is  love,  he  wijl  bring  us 
^11,    "in  due  time,"  to  fee   jnd  approve  of 


UNIVERSAL    SALVATION.         221 

qhh  infinite  wifdom  and  love,  in  all  his  coun- 
.fels,  and  in  all  his  works.     "  What    I    do 
thou  knowell  not  now,  but-thou  Ihalt  know 
hereafter."     "  In  the  latter  end  ye  ihall  con- 
sider it  perfe6lly." 

There  have.heen,  no  doubt,  many  godly 
perfons  that  never  could  endure  the  doftrine 
of  the  divine  decrees,  in'  the  limitarian  fenfc. 
The  hearts  of  good  people  do  not  rejeft  the 
abfolute  predeflination  and  decrees  of  God, 
Xipr  ever  did,  firnply  confidered,  or  juftly 
confidered.  What  our  hearts  revolt  at,  is 
the  attributing  fuch  decrees  to  God,  as  are 
contrary  to  his  nature.  *'  God  is  love." 
Attribute  no  decrees  to  God  but  thofe  of  in- 
finite love,  in  harmony  with  all  the  perfefti- 
ons  of  Deity,  and  they  v/ili  fet  eafy  on  our 
minds.  Charge  hjm  \/ith  no  decrees  that 
are  contrary  to  his  nature,  and  they  will  all 
fippear  beautiful.  But,  when  we  conceive  of 
a  God  exhibiting  a  nature  and  difpofition 
oppofite  to  that  of  the  great  Jehovah  ;  a  God 
of  iome  love  and  of  great  malevolence  ;  and 
then  conceive  of  fuch  decrees  as  fuch  a  God 
would  make,  our  hearts  fhudder  at  them. 
But  decrees  flowing  from  the  true  nature  of 
%he.  living  and  true  God,  are  all  lovely.  All 
our  hopes  of  happinefs  are  founded  on  the 
nature,  attributes,  and  fovereign  will  of  th*^ 
living  and  true  God.  His  infinitely  good 
dilpofition  fecures  us.  His  paternal  love 
and  goodnefs  makes  us  fafe  ;  as  all  his  natu- 
ral perfeftions  are  exerted  under  the  direc- 
tion of  his  wildom  and  love. 
.'    Could  we   fuppofe,     I   even  iliudder  tc^ 


*22  T  R  E  A  T  I  S   E     O  N 

name  the  fuppofition,  that  Jehovah  was  in 
all  things  elk  as  he  now  is  ;  but  only  had  a 
difpofition  to  infinite  malevolence,  as  he  now 
hath  to  infinite  love  and  benevolence  ;  poor 
fuflcrin;^  creatures  could  not  even  then  im- 
peach his  jufticc,  fimply  confidcred  :  P'or 
their  whole  beings,  and  all  the  comfort,  and 
all  the  pain  that  could  ever  affeft  them, 
would  be  God's  own  abfolute  property,  to 
dilpofe  of,  as  he  pleafed.  Their  very  feel- 
ings, of  every  kind  and  degree  would  be  his 
abfolute  property  ;  fmcc  their  whole  being  is 
io.  But,  alas^ !  he  would  certainly  aft  out 
his  difpofition,  and  propagate  mifery  far 
and  wide,  and  that  to  all  eternity.  My 
j-cader,  js  this  your  God  ?  Have  you  learned 
that  he  hath  indeed  fuch  a  difpofition  of 
heart,  from  his  works  or  from  his  word  ?  Is 
iliis  the  Son  of  God  that  you  have  heard 
and  thought  fo  much  about,  that  fo  loved 
the  world  as  to  die  for  the  fins  of  the  whole 
world  ?  Have  you  fo  learned  Chrift  ?  To 
diipute  of  mtutfi  and  tiiii7}i,  mine  and  thine, 
with  Deity  is  utterly  abfurd  ;  but  to  hope 
and  trull  in  the  nature,  attributes,  will  and 
word  of  fuch  an  infinitely  good  fovereign, 
through  the  atonement  of  his  own  dear  Son, 
is  unlpeakably  comfortable  to  miferable, 
dying   finucrs. 

We  are  taught,  in  the  word  of  God,  that 
all  our  backwardnefs  in  believing  to  the  fal- 
yation  of  our  fouls,  lies  in  the  enmity  of 
our  hearts  ;  at  lealt,  that  if  this  was  all  re- 
u:ovcd,  we  fhould,  under  gofpcl  li^ht,  ica- 


UNIVERSAL    SALVATION.         r:!23 

dily  |)elieve.  The  underflanding,  and  all 
the  powers  of  our  fouls  would  aft  in  a  faring 
manner  towards  God  and  Chrifl,  if  the  tem~ 
per  and  difpofition  of  our  fouls  were  right. 
This  is  certainly  tnxe.  But  our  hearts  are 
exceedingly  oppofed  to  God  who  is  lox'e. 
Therefore,  until  this  enmity  is  removed,  we 
cannot  believe  the  doftrines  of  God's  fove- 
reign,  felf-moved  love,  pity,  mercy,  to  fuch 
horrible  finners  as  We  are. 

When  we  hear  the  pure  doQrines  of  free 
grace,  our  hearts  fay,  "  this  is  too  good  news 
to  be  true."  Mankind,  in  a  flate  of  nature, 
find  no  fuch  difpofition  in  themfelves,  nof 
in  other  men  like  themfelves ;  and  they  do, 
and  will  imagine  that  God  is,  in  this  regard, 
"  altogether  fuch  an  one  as  themfelves  :"  and 
fo  cannot  believe  there  is  any  fuch  felf-mov- 
ed  love  and  mercy  in  God.  They  cannot 
forgive  their  enemies  before  they  repent,  and 
reform,  and  become  their  friends,  and  make 
all  the  reflitution  in  their  poxver;  and  hard- 
ly then.  They  will  maintain  fome  grudge 
after  all.  Therefore,  they  will  not  believe 
"  that  while  they  were  yet  enemies,  in  due 
time,  Chrill  died  for  them,"  and  paid  their 
Tvhole  debt,  while  they  were  in  all  their  en- 
mity againft  God  :  And  juflified  them,  as 
to  the  law  of  God,  while  they  were  ungodly, 
working  not  in  any  manner  acceptable  to 
God,  but  wholly  in  enmity  againll  him  : 
And  that  "  being  juftified  by  his  death,  they 
Ihall  much  more  be  faved  by  his  life."  i.  e. 
By  his  almighty  all  gracious  mediation,  ap- 
plying the  benefit  of  purchafed  pardon  and 


2-^4:  TREATISE     ON 

falvation,  by  giving  them  repentance,  faitfj, 
holinefs,  and  fulfilling  in  them  all  the  con- 
ditions, in  his  own  way  and  time.  They 
cannot  believe,  that  "  God  hath  exalted 
him  a  Prince  and  a  Savior,  to  give  repen- 
tance as  well  as  remifhon  of  fins  :"  That 
'•  he  that  1  pared  not  his  own  Son,  but  freely 
delivered  him  up  for  us  all,  all  finners,  will 
much  more  with  him  freely  give  them  all 
things."  They  have  no  fuch  difpofition 
themi'elves  ;  but  quite  the  reverfe  :  and  they 
cannot  believe  that  God  has,  when  he  fays^ 
"  I,  even  I,  am  he  that  blotteth  out  yOuf 
fm  for  mine  own  fake."  They  cannot  re- 
^  ceive  this  faying  ;  becaufe,  all  they  know 
of  the  temper  of  their  own  hearts,  and  of 
other  men  is  dire6lly  oppofite  to  fuch  free 
love  and  ielf-moved  mercy. 

A  Sense  of  divine  love,  or  charity,  is  ne- 
ver imf>re fifed  On  the  hearts  of  finful  men, 
but  in  an  almighty  work  of  regeneration, 
making  them  feel,  in  fomc  degree,  the  fame 
temper  and  fpirit.  When  they  can  forgive 
their  mod  malicious  enemies,  and  love 
them,  and  ilneerely  wifh  them  all  gOod, 
and  pray  for  them,  before  they  become  any- 
better,  or  a(k  any  pardon  at  all,  as  Chrift 
did,  and  as  Stephen  did  ;  then  they  can  be- 
lieve that  there  is  fuch  an  heart  in  God  as 
his  word  does  teftify. 

A  YOUNG  man  that  has  been  brought  up 
in  ihe  family  of  a  nobleman  of  vaft  wealth, 
who  has  always  been  a  great  benefactor  to 
him,  and  whom  he  always  loved  moft  fin- 
cerelv;  and  fcrvcd   moil    faithfully,   giving 


UNlVfeRSAL    SALVATION.  225 

ev«ry  teflimony  of  love,  fidelity  and  obedi- 
ence, during  his  minority  ;  v/ell  knowing 
that  his  benefaftor  always  had  the  kindeft 
fenfe  of  his  filial  love,  duty,  and  obedience, 
will,  when  he  comes  of  age,  eafily  believe 
the  report,  if  it  be  told  him,  that  the  noble^. 
man  has  given  him  a  valuable  legacy,  in  his 
lafl  will  and  teftament.  But,  a  young  man 
that  was  under  the  like  advantages,  who 
yet  always  hated  his  benefa6lor,  rebelled  a- 
gainft  him  continually,  mocked  him  every 
day,  reviled  him  in  all  his  converfation,  did 
all  he  could  to  kill  him  more  than  a  thou- 
fand  times,  and  finally  purloined  all  his 
goods  that  he  could  lay  hands  on,  and  ran 
away  from  him,  and  continues  to  hate  him. 
worfe  than  ever;  would  by  no  means  believe 
the  report,  ftiould  the  (lory  pafs,  that  the 
faid  nobleman  had  given  him  a  fine  eftate. 
His  own  fenfe  of  guilt,  enmity,  and  ingrati- 
tude, would  repel  any  idea  that  the  news 
could  be  true.  Juft  io,  the  glorious  tefli- 
monials  of  God's  infinitely  free  love  and 
mercy,  come  to  finful  men.  The  blefled 
gofpel  is  oppofed  by  them,  on  every  ground 
and  motive  of  enmity  and  unbelief,  which 
can  arife  from  a  confcioufnefs  of  the  utmofb 
difafFeftion  in  their  hearts  to  an  holy  God, 
and  the  moft  awful  rebellion  of  their  whole 
lives  againft  him. 

This  do£lrine  of  infinite,  univerfal,  fove- 
leign  grace,   flowing  wholly  out  of  the  na- 
ture and  difpofition  of  God  to  mankind,  is 
E  e 


226  TREATISE      ON 

wholly  confiflciu  with  his  rewarding  c\'cry 
nun  according  to  his  works  ;  and  is  the  on- 
ly do6lrine  of  falvation  that  is  fo. 

TiiK  hmitarians  themfclves,  have  always 
imderllood  this  doctrine  as  relating,  not  on- 
ly to  the  different  degrees  of  happinefs  a- 
moni^  the  laved,  and  the  different  decrees  of 
inilery  among  the  damned  ;  but  alfo^nTza- 
pally  to  the  great  difference  in  the  eternal 
world,  between  all  who  are  faved,  and  all 
who  are  damned  :  Each  dclcription  being 
compared  with  the  other,  or  the  faved  com- 
pared with  the  damned.  And"  this  is  cer- 
tainly the  true  gofpcl  fenfe  of  the  declara- 
tion, fo  frequent  in  the  word  of  God.  But 
then  we  ought  to  underftand  the  word  of 
God  aright,  as  to  the  true  meaning  of  falva- 
tion and  damnation.  Which  cannot  be,  in 
any  other  fenfe  than  what  I  plead  for,  con- 
liftent  with  that  proportion  of  reward  which 
1^  afferted. 

No  limitarian  on  earth  will  prefume  to 
fay,  that  believers  in  this  world  are  as  much 
better  than  other  finners,  as  heaven  is  better 
than  hell  :  Or  that  there  is,  or  ever  was,  fo 
gieat  a  diiferencein  moral charafter,  between 
Z(ny  two  men  on  earth,  as  there  is  between 
heaven  and  hell.  There  is  not  a  man  on 
earth,  nor  ever  was  fmce  the  fall,  that  can 
juflly  claim  a  better  character  than  that  of  a 
believing,  penitent,  abominable  fmner.  We  do 
not  fuppole  that  the  befl  on  earth  have  got 
half  way  from  the  worfl  charader  they  ever 
had,  before  converfion,  to  that  character 
which  famts  in  heaven  fullain.     It  is  certain 


UNIVERSAL     SALVATION.  22^ 

that  Job,  David,  and  Paul,  did  not  think 
they  had.  "  I  abhor  my felf,  and  repent  in 
du(>|and  afhes."  "  There  is  no  foundnefs  in 
my  flefli,  becaufe  of  thine  anger,  neither  is 
there  any  reft  in  my  bones,  becaufe  of  my 
fin."  "  My  \vounds  ftink  and  are  corrupt 
becaufe  of  my  foolifhnefs."  "  I  am  carnal 
fold  under  fm."  "O  wretched  man  that  I  am, 
who  fhall  deliver  me  from  the  body  of  this 
death  !"  "  Not  as  though  I  had  already  attain- 
ed, either  were  already  perfect. "  Thus  Ipake 
thefe  men,diftingui(hed  by  the  mofl  eminent 
attainments  in  this  world  ;  and  that  without 
any  compliment  at  all.  They  fpake  the  truth, 
as  they  felt  the  real  weight  of  it  in  their  own 
fouls.  Thefe  are  true  fpecimens  of  the  bell  men, 
and  beft  moral  characters  that  ever  were,, 
or  will  be,  on  this  fide  death.  Now  let  thefe 
three  men  j^o  into  the  infinite  and  everlaftin^ 
•j03-s  of  heaven,  (and  no  doubt  they  are  there) 
and  contrafl  with  them  the  three  vilefl  mo- 
ral charafters,  that  ever  exifted  fince  tlie 
xv'orld  began,  gone  away  into  the  infinite 
and  endlefs  torments  of  hell,  in  the  liviitari- 
an  fenfe  ;  and  then  fay,  my  reader,  is  there 
not  a  greater  difference  between  the  reward 
of  thefe,  than  there  was  between  their  works 
in  tkis  world  ?  All  may  be  in  heaven,  and 
yet  the  difference  of  reward  be  as  great  there 
as  that  of  character  here.  In  no  other  pofli- 
ble  way  can  the  proportion  take  place  accord- 
ing to  fcripture. 

*Ir  believers,  in  this  life,  v/ere  as  holy  as 
they  are  in  heaven,  and  unbelievers  altogeth- 
er as  bad  as  the  devil  :  vet  even  then,   there 


228 


TREATISE    OM 


would  be  no  proportion  of  reward   to  their 

works,  on  the   limitarian  plan,    unlefs  they 
had  been  one  eternity  a  parte  ante  (as  the  lan-f 
guage  of  the  fchools  is)  before  they  went  in- 
to another  eternity  a  parte  pcjl.     The  time 
of  works,  or  of  exhibiting  a  moral  charatler 
in  this  life,  bears  no  proportion  to  eternity. 
Duration,  or  long  continuance    in    good  or 
bad  works,  no  doubt,    hath  its  due  confide- 
ration  in  the  reward;  but  temporal,  momen- 
tary works  bear  no  proportion  to  an  eternal 
reward  either  of  happinefs   or  mifery.     Do 
not  mifunderftand  me  here.    I  mean  not  in 
the  leall,  to  countenance  the  idle  notion  of 
thofe  who  fay,  "  becaule  fm  is  but  tempora- 
ry in  this  world  ;  therefore  it  is  not  flriftly 
jufl   tha-t  its  punifhment  fhould  be  eternal." 
1  have  before  exploded  this  idea.     I  am  now 
ipeaking  only  ol  the  proportion  mentioned  in 
the  gofpel,  between  the  rewards  of  mankind 
in  a  future  flate  ;  not  of  the  juft  demerit  of 
fm.     I  fay,  it  feems  exceeding  plain,  on  the 
limitarian  plan,    there  can  be  no  proportion 
at  all  between  the  rewards  of  the  cledt,    and 
reprobate,   as    mealure<i  by    their   different 
works  in  this  life.    All  in  themfclves  deferve 
an  eternal  hell,  no  doubt;  but  God  has  been 
gracioufly  pleafed  to  allure  us,  that  the  flate 
of  each  man  in  the  world  to  come,   fliall   be 
in  proportion  to  his  works  here.    This  never 
can  be,  if  fome  great  hnnevs,  who  finned  all 
their  lives  here,  yet  believing  fmncrs,  are  in 
the   next    life   confummately  and  eternally 
happy  ;   and   other  poor,    miferable  finners, 
that  IS,  unbelieving  finners,    are  made   con- 


UNIVERSAL     SALVATION,         S?2gi 

fummately  and  eternally  nrifeable.  Both 
defeive  it.  But  we  are  now  availing  our- 
felves  of  God's  own  declaration  of  fovereign 
goodnefs  in  the  golpel.  I  know,  and  I  have 
already  faid  it  again  and  again;  that  the 
law  thunders  eternal,  certain  damnation  to 
pinners,  and  it  is  the  awfui  voice  of  juftice 
throughout  the  facred  oracles  from  begin- 
ning to  end ;  but  there  is  not  one  word  of 
gofpel,  glad  tidings,  or  good  news  to  fmners 
inaiithis  :  It  is  all  law,  purt  laiv.  glorious 
law,  denouncing  what,  in  pure  jvjlice,  ought 
to  be.  There  is  not  a  fingle  word  of  the 
gofpel  in  the  whole  of  this,  in  all  thefe  dread- 
ful thunders.  The  gofpel  mildly  and  fweetly 
announces  that  all  theie  dreadful  things  have 
taken  place  in  Chrill,  the  head  of  every  mail. 
And  now  he  hath  full  power  and  commilhon 
to  apply  his  own  redemption,  to  all  tiiole 
of  whom  he  is  the  head,  and  for  whom  he 
died;   and  that  in  his  own  time  and  way. 

We  all  kn^ow  there  will  be  different  re- 
v/ards  in  heaven,  according  to  different  cha- 
rafters  and  works  in  this  life.  None  will  be 
rewarded  for  their  works  ;  but  according  to 
ihem.  Jt  will  be  fo  with  all  mankind  that 
ever  lived  or  fhall  live.  They  will,  every 
one  of  them,  bear  a  proportion  to  each  other, 
as  to  their flate  in  the  eternal  world,  as  they  did 
in  their  refpcftive  charaBcrs  and  works  here. 
This  never  can  be,  without  the  univerfal  tri- 
umph of  Chrift  over  fin.  death  and  hell,  and 
all  the  condemning  power  of  the  holy  law, 
in  tailing  death  for  every  man.  We  could 
e^fjly  fee  all  this  to  be  the  true  fpirit  of   the 


©3^  TREATISE    OX 

gofpel;  if  we  only  knew  and  felt  within  our 
own  fouls,  that  the  great  Parent  of  the 
univerfe,  as  much  exceeds  any  human  pa- 
rent, in  love  to  his  offspring,  as  he  is  a  grea- 
ter being  than  man  ;  and  that  this  is  the 
real  nature  of  God. 

This  blcffed,  gofpel  doftrine  gives  us  an 
admiring  view  of  the  wifdom  and  poodnefs 
of  God,  in  the  appomtment  and  ordmation 
of  his  civil  miniflers  in  the  prefcnt  world,  to 
make  this  life  tolerable,  by  the  fupprefhon 
of  vice  and  immorality  :  Efpecially  as  fe- 
cure,  hardened  finners  are  not  at  all  rcflrain- 
ed  by  the  threatnings  of  eternal  damnation, 
even  though  they  deny  not  the  awful  doc- 
trines tliey  hear  ;  but  allude  to  the  truth  of 
them,  by  moft  profane  and  horrid  impre- 
cations, in  their  common  converfation.  Prc- 
fent,  vifible  punifhmcnts  ftrikc  them  with 
dread,  and  greatly  reftrain  them.  A  fine, 
a  prifon,  a  whip,  and  a  gibbet  have  great  in- 
fluence to  fupprefs  their  enormities. 

God  has,  in  his  infinite  wifdom  and  good- 
refs,  appointed  his  civil  miniflers  for  good. 
Thefe  powers  are  ordained  of  God,  for  this 
great  and  benevolent  purpofe,  to  be  a  terror 
to  evil  doers,  and  the  fupporters  of  thofe 
that  do  well.  It  will  give  an  exalted  fenfe 
of  God  to  thofe  that  know  his  falvation,  to 
fee  all  thofe  miniflers  he  has  ordained  for  the 
good  of  mankind,  executing  their  rclpec- 
tive  ojfhces  well,  for  the  glory  of  his  great 
name  and  the  good  of  human  fociety,  in 
punifhing  all  tranfgreffors  with  the  utmoft 
faithfulnefs  and  impartiality,  according   to 


UNIVi?K.SAL    SALVATION.         23! 

good  and  wholefome  laws  ;  and  in  encoura- 
ging all  the  virtuous  and  regular  in  the  com- 
munity. We  ought  to  rejoice  that  they  who 
do  all  in  their  power  to  make  their  fellow- 
men  happy,  fhould  partake  largely  of  that 
good,  which  they  fo  much  ftrive  to  promote 
and  communicate  ;  and  that  they,  who  war 
againft  the  happinefs  of  mankind,  ihould 
feel  in  a  proper  degree,  that  mifery,  which, 
by  their  wickednefs,  they  would  bring  upon 
all.  God's  glorious  decrees  of  fovereign, 
rich,  felf-moved  mercy  to  them  at  laft,  do 
not  in  the  leaft,  excufe  them  from  the  due 
reward  of  their  deeds  here  ;  no,  nor  even 
thofe  that  have  already  believed  to  the  faving 
of  their  fouls,  when  they  backflide  and  do 
the  deeds  of  the  wicked. 

There  are  a  great  variety  of  juft  and  ter- 
rible punifhments  from  the  hand  of  God's 
civil  minifters,  that  do,  and  ought  to  meei: 
and  oppofe  flagrant  tranfgreffors,  in  all  their 
open  wickednefs  in  this  world.  Thofe  in- 
deed have  their  vilible  and  fenfible  effeft. 
The  fcourge  and  the  gibbet  are  very  terrible 
to  thofe  that  are  wholly  unmoved  by  every 
confideration  which  does  not  apply  to  their 
fenfes  :  And  how  wretched  are  daring  Tin- 
ners in  this  world,  by  the  juft  rebukes  of 
heaven  in  this  way  !  While  they  are  harden- 
ed in  vice,  all  confolation  ariling  from  the 
final  mercy  of  God  is  wholly  fhut  out  of 
their  fouls,  juft  as  much  on  the  plan  I 
plead'  for,  as  on  any  more  limited  doftrine 
whatever.  The  moft  glorious  truth,  without 
an  heart-feit  convidlion  of  it,   can  give   na 


S3*  TR^ATISfiOhJ 

comfort.      Thefe  poor,  miferable  creatures 
are  jufl  as  we  have    been   wont  to  fay   the 
cleft  are,  antecedent  to  their  converfion  ;  noC 
at  all  the  more  comfortable  for  their  eleftion, 
until  they  are  brought  to   know  the  things 
freely  given  them  of  God.      How  miferable 
in  this  life,  are  thieves,   drunkards,  traitors, 
murderers,  and  fuchlike  !   Every  good  law, 
and  every  good  magiftrate,  and  all  good  peo- 
ple oppofe  them  with  all  their  might,    witli 
one  awful  punifhment  after   another,  until 
many  of  them  end  their  lives  of  fear,  tremb- 
ling and  horror  on  a  gibbet,  awful  fpe6lacles 
of   fhame    and  reproach,  and    without  any 
comfort  in  their  own  fouls,  from  the  bleffed 
truth  I  maintain.      For  it  will  fully  appear, 
that  no  man  of  the  vile  character  I  have  beea 
defcribing,  while  with  fuch  an  heart,  can  de- 
rive any  comfort  from  this  plan  of  falvation  ; 
any  more  than  any  of  the  eleft  of  God,   on 
any  luppofition  whatever,  could  have   in- 
ward divine  confolation,   while  in  a  ftate  of 
nature,  of  unbelief,    and  utter  impenitency. 
I  fay,  how  miferable  are  fuch  poor  creatures 
in  this  world!  How  full  of  fhame  and  horror, 
when  taken  away  by  the  arm  of  juftice  !  And 
why  ihould  we  grudge  them  the  mercy  and 
pity  of  the  Father  of  their  fpirits,   on  whole 
lovereitrn  <irace  alone  we   ourlelves   are    de- 
pendent  for  better  condud,    and  better  cir- 
cumftnnces  in  this  life  ;  if  he  is  plealed.    in 
his  infinite  goodnefs,  through  the  all-luffici- 
ent  atonement  of  him  who  died,  not  for  our 
lins  only,   bat  alfo  for  the  fins  of  the  whole 
world,   to  give   relief,  cvcrlallinij  relief,   to 


UNIVERSAL     SALVATION.  233 

Ihefe  poor,  trembling  fpirits,  his  own  ofF- 
fpring  at  laft,  even  at  the  time  when  the 
foul,  with  infinite  anguifti  and  the  moft  hor- 
l-ible  expedations,  is  feparating  from  that 
body,  from  a  union  with  which,  it  deriv- 
ed ail  its  awful  depravity. 

If  we  have  been  more  favoured  in  this 
life,  by  the  fovereign,  diftinguilhing  good- 
nefs  of  the  common  Parent  of  all,  let  us  be 
exceedinp  thankful.  We  fhould  do  well  to 
remember,  that,  confidering  all  the  fuperior 
degrees  of  God's  free  grace  granted  to  us, 
againft  which  we  have  alfo  finned  every  day, 
and  every  moment,  w-e  may  be  as  guilty  in 
the  fight  of  God,  as  our  poor  unhappy 
brethren,  that  never  have  been  blelTed  with 
that  prudent  forefight,  and  thofe  rellraints 
wherewith  God  has  been  pleafed  to  favor  us. 
We  may  well  acquiefce  in  all  the  difplays 
of  divine  juftice  which  we  fee  in  this  world, 
even  in  thole  that  are  condemned  to  flee  to 
the  pit,  and  our  hand  ftiould  not  ftay  tjiem. 
But,  I  think,  we  can  give  no  reafon  why  the 
blood  of  jefus  Chrift,  which  ckanjuhjrom  all 
fin,  fhould  not  fave  them  in  another  world  ^ 
which  will  not  lie  Jull  Jtrong  againft  every 
hope  of  our  own  ialvation.  If  their  fins  go 
beforehand  to  judgment,  ours  may  follow 
alter.  An  earthly  tribunal  affords  but  a 
miierable  decifion  to  determine  who  are 
deepeft  in  guilt,  in  the  eye  of  the  Omnifci- 
€nt  Judge. 

We  have  exceeding  ftrong  motives  to  reji- 
gion  and  all  moral  virtue,  drawn  from  views 
F  i 


234  TREATISE    OM 

of  honor  and  profperity,  pleafure  and  joy 
ill  this  life  ;  and  to  deter  us  from  the  ways 
of  wickedneft;,  from  the  oppolite  confidera- 
tion.  Ca'teris  paribus,  a  man  is  always 
happy  in  this  world,  in  proportion  to  that 
degree  of  true  godlinefs  and  virtue  which 
forms  his  real  chnra6ter  ;  and  mifcrable  in 
proportion  to  tlie  degree  of  wickednefs  that 
governs  him.  Alfo  great,  very  great  will 
be  the  diflin£lion  between  fuch  different: 
chara£lcrs  to  all  eternity.  Their  reward  will 
be  as  different,  as  their  works  have  been. 
And  this  may  be  ;  yet  both  of  them  be  in 
the  fame  world  there,  as  well  as  here.  No- 
man  in  this  v/orld,  fmce  the  fall,  ever  had 
any  heart  but  a  bad  one,  really  and  truly 
fu.  *'  There  is  none  good  but  one,  that 
is  God."  No  man  ever  did  one  good  deed, 
iin  the  flricl  i'tiuie  of  the  divine  law.  "  They 
are  all  gone  out  of  the  way  ;  there  is  none 
that  docth  good,  no  not  one." 

When  we  fpeak  of  the  good  heart  of  be- 
^lievers,    and  of  their  good  and  holy  lives  ; 
And  when  we  find  thefe  epithets  in  fcripture, 
rhcy  are  never  to  be  undtrflood  in  JlriB  pro-  . 
prieiy  of  fpeech,  but   only  in   a   comparative 
fenje,  i.  e.    lejs   wicked,   in   the   exercifcs    of 
their  hearts,  as  to  the  real  matter  of  thefe  ex- 
ercifes,   than  unbelievers  are,  or  than  they 
themfelves  were,  in  a  Rate  of  unregcneracy. 
It  is  the  fame  with  regard  to  their  good  and 
holy  lives:  i.e.   they   arc  much  Icfs   -ar'ckrd/ 
as  to  the  matter  of  thtir  rondw6l,    than  once 
thcv    were,    or  than  unbelievers   ordinarily 
are.'     P*ut  it  i«  certain;   tliat.  in  propriety  v.nd 


UNIVERSAL    SALVATION.  235 

JlrlBnefs  of  Ipeech,  no  pofitive  goodnefs  be- 
longs to  any  human  charaSei"  on  earth  ;  nor 
can  this  poflibly  obtain,  uniel's  Ibmething 
be  found  as  pure  in  all  refpeO;s  as  the  law  of 
God,  which  is  the  only  meafure  of  pofitive 
moral  goodneGo. 

In  real  propriety  of  language,  ail  men 
are  great  finners  without  exception,  and 
fome,  as  to  the  matter  of  their  charafter  and 
condu£l,  much  greater  finners  than  others. 
I  fay,  as  to  the  matttr  ;  for  I  Ihall  confider 
obligations,  motives,  aggravations,  &:c.  in. 
the  fequel.  But  in  this  ail  men  on  earth  do 
now,  and  ever  did  agree,  viz.  "  the  heart 
and  character  of  every  man,  in  the  fight  of  God^ 
is  an  awful,  unfptakahly  had,  heart  and  charac- 
ter." And  there  will  be  no  reward  to  any 
in  the  next  world,  but  a  reward  of  free,  fo- 
vereign  grace,  through  the  atonement  and 
mediation  of  God's  eleft  Savior,  the  elect 
head  of  every  man.  Ail  may  be  in  heaven: 
together  in  God's  ov/n  time,  brought  there 
in  his  own  way,  with  as  great  a  diftin6lion  of 
reward  ther€,  as  of  chara£ter  here.  But  if 
fome  are  perfonally  in  hell,  and  others  ia 
heaven,  to  interminable  duration  ;  the  dif- 
ference of  reward  will  be  infinitely  greater 
.than  that  of  chara8;er  and  works  ever  was. 

All  believers  are  abfolutely,  pofitively, 
and  perfetily  holy,  in  a  relative  f  7ft,  i.  e.  m 
Chrift.  But  this  hath  no  concern  with  their 
real  chara6ier  ;  and  their  works  have  no 
hand  in  all  this.  Their  own  perfonal  cha- 
rafter,  and  their  works  are  juft  as  far  from 
having  any  confideration  in  their  juftifying 


236  TREATISE      ON 

righteoufiiefs,  as  the  chara6lcr  and  works  of 
thofe  who  never  heard  of  a  Savior.  They 
are  juflified  as  ungodly,  by  that  righteoulneis 
made  known  to  the  loul,  by  the  medium  of 
faith,  which  is  unto  all  and  upon  all  them 
that  believe,  for  there  is  no  difference. 
There  is  no  difference,  none  at  all,  but  what 
exifts  while  the  medium  of  faith  and  the 
means  of  application  are  fulpended  :  None 
as  to  the  covenant  of  redemption  :  None  as 
to  the  undertaking  of  Chnll  :  None  with 
regard  to  the  purchafe  or  faithfulnefs  and 
promife  of  him,  who  came  into  the  world, 
jiot  to  condemn  the  world  ;  but  that  the 
world  through  him  might  be  favcd  :  None  as 
to  merit  on  the  part  of  man,  or  ajiy  motion 
towards  God  in  the  heart  of  one  man  more 
than  another  :  None,  as  to  the  eternal  good 
purpole  of  God  :  In  this,  and  every  other 
ienle  he  is  no  refpedler  of  perfons.  The 
language  of  a  God  oi  infinite,  fovereign 
mercy,  to  his  children  partakers  of  flelb  and 
blood,  and  for  the  lake  of  uiuon  with  vvhorn, 
his  own  Son  took  part  of  the  fame,  is  this, 
without  any  diftintlion  ;  "  I,  even  I  am  he 
that  biotteth  out  your  fin,  for  mine  own 
fake." 

Verily  there  are  all  the  diflindlions  a^ 
inong  mankind,  in  this,  and  a  future  world, 
xvhich  the  holy  fcriptures  know  any  thing 
of,  without  our  making  any  dillinftion,  in- 
Aentcd  by  the  blindnels  of  the  human  mind, 
nnd  (he  great  want  of  benevolence  that  is 
jiatuval  to  man.  Pride,  and  love  of  pre- 
eminence which  is  fo  dear  to  huinan  nature, 


rNIVERSAL    SALVATION.         237 

rjwrill  not  let  us  reft  eafy,  but  in  a  felf-exalt- 
ing  profpe6l  that  a  very  few  of  us  ftiall  have 
the  pleafure,  in  the  next  world,  to  look 
down  on  the  great  body  of  mankind  infinite- 
ly beneath  us,  and  feeling  our  own  happinefs 
much  heightened,  and  our  own  glory  much 
augmented,  by  thecontraft  of  their  extreme 
milery  and  fham.e.  Do  you  feel  this  fpirit, 
my  reader  ?  You  had  need  take  care,  left, 
on  your  plan  of  limiting  the  Holy  One  of 
Ifrael,  yourfelf  may  take  the  inferior  rank 
among  thofe,  whom  you  now  view  in  prof- 
peft   with  a-  future  unutterable  contempt. 

Whatever  difference,  or  fpecijic  diffe^ 
rence,  if  any  prefer  thefe  terms,  there  may  be 
between  the  grace  given  to  one  and  another, 
in  this  life,  the  charafter,  temper  and  ways 
of  all  the  human  race  agree  in  many  things 
more  than  they  differ  !  *'  As  in  v.ater  face 
anfwereth  to  face,  fo  doth  the  heart  of  man 
to  man."  Bring  all  the  human  race  together, 
and  their  difTimilitude  will  be  very  fmall,  in 
comparifon  of  their  general  agreement.  A 
prefent  believer  hath  indeed  fojnething, 
which  a  prefent  unbeliever  hath  not ;  and 
God  knows  what  a  little  fotnething  it  is.  His 
omnifcient  eye  fees  how  awfully  we  all  a- 
gree.  He  never  yet  faw  a  realon,  or  found 
a  motive  out  of  himjclf,  to  fave  any  of  us  all. 
Had  all  mankind  right  thoughts  of  God,  a 
real  true  knowledge  of  that  glorious  fountain 
pf  love,  this  would  make  falvation  appear 
common  falvation,  as  it  did  of  old.  Judc  iii. 
And  none  would  deny  it,  or  even  fo  much 
gg  wifh  the  doftnne  were  not  truv;.     If  that 


S3^  trleatise  on 

knowledge  of  God,  which  all  men  are  comi 
jnandcd  to  feek  after  above  all  things, 
would  eftablifh  us  in  this  blclTed  truth,  is 
not  the  foundation  of  it  real,  folid,  and  true  ? 
Or  does  our  difcovery  and  knowledge  of 
things  lo  glorious,  give  being  to  their  own 
objcfts  ? 

If  mankind  were  wife  enough  to  know  in 
what  way  to  find  their  greatefl  intereft,  joy, 
plealure,  and  delight,  even  in    this  prcfent 
life,  they  would  certainly  fcek  it  and  find  it 
only  in  the  ways  of  real   piety  and  virtue, 
in  the  ways  of  true  wifdom.     *'  Her  ways 
are  ways  of  pleafantnefs,  and  all  her  paths 
are  peace.     She  is  a  tree  of  life   to  all   that 
lay  hold  on  her  ;  and   happy  is   every  one 
that  retaineth  her."     All    tlie    happinefs  of 
heaven  confifis  in  true  religion,  in  the  higheft. 
perfection  of  it.     If  it  is  not  happinefs   as 
far  as  we  have  it,  in  the  prefent  world,  it  will 
not  be  in  a  future  :   For  the  nature  of   it  is 
the   very  fame,   in  whatever  part   of  God's 
vafl  dominions  we  are.    The  nature,  tenden- 
cy, and  concomitants  of  fin  are  juft  the  re- 
verfe.     If  fin   is  happifying  in  this    world, 
it  will  be  in  the  next ;  if  it  gives  real  joy 
and  pleafure  here,  it  will  there.     The   hell 
that  the  devils  are  in,  and  that  all  mankind 
deferve,   and  are  condemned  to,  by  the  law 
of  God,    is  nothing  but   perfeftion  of  fin, 
with  its  infeparable  connetlions  and  conle- 
quences.       Thefe  remarks  being   admitted, 
we  are  prepared  to  refume  the  thought  before 
fuggeiled  ;  comparing  one  finner  of  the  hu- 
mankind with  another,     I  have  intimate^ 


UNIVERSAL    SALVATION.         2S^ 

fchat  there  is  a  vaft  difference,  in  many  re/4 
ptcls,  and  yet  in  one  grand  refpeB  none  at  ail. 

With  regard  to  this  prelent  life,  and  our 
connexion  with  human  fociety  ;  and  with 
Tefpe£l  to  our  own  comfort  or  mifery  here, 
there  is  very  great  difference  between  thofe 
we  call  the  befl,  and  the  worfl  of  men.  The 
former  do  much  good,  and  inwardly  feel 
much  comfort  and  real,  folid  pleafure  ;  and 
are,  in  the  general  courfe  of  the  divine  go- 
vernment, of  all  men  moft  beloved,  honor- 
ed, and  promoted.  I  fay,  in  the  general 
courfe  of  providence  ;  for  fpecial  times  of  per- 
fecution  and  the  like,  I  now  leave  out  of 
the  queflion.  In  faying  this,  I  fay  jufl  what 
the  word  of  God,  in  the  general  tenor  of  it, 
abundantly  alferts,  and  what  the  general  ex- 
perience of  all  nations  of  the  earth  does  a- 
bundantly  confirm. 

Even,  in  days  of  the  moft  bloody  perfe- 
cution,  the  real  happinefs  and  joy  of  the 
godly  is  much  greater  than  that  of  any  other 
men.  Whatever  a  blind,  carnal  world  may 
imagine,  there  is  in  very  deed  a  great,  and 
moft  blefl'ed  reward  of  hoiinefs  and  piety,  in 
the  prefent  life.  "  Thou  wilt  keep  him  in 
perfe6l  peace,  whofe  mind  is  flayed  on  thee^ 
becaufe  he  trufteth  in  thee."  "  In  keepine 
thy  commandments  there  is  great  reward." 
"  And  who  is  he  that  will  harm  you,  if  ye 
be  followers  of  that  which  is  good  ?"  "  If 
ye  obey  and  ferve  him,  ye  ftiail  fpend  your 
days  in  profperity,  and  your  years  in  plea- 
fure." No  outward  circumftances,  or  ad- 
veric  difpenfations  can  poffibly  fiuftrate  this 


&^0  TREATISE     ON 

exceeding,  real,  inward  delight  and  joy  irt 
the  mind,  in  the  foul,  the  feat  of  all  ration-- 
al  and  fpiritual  pleafure.  "  As  forrowful, 
yet  always  rejoicing  :  As  having  nothing, 
yet  poflelfing  all  things."  The  real,  fubllan- 
tial,  lolid  pleafures  of  believing,  godly  fouls, 
have  a  balls  very  different  from  all  the  emo- 
tions of  the  hearts  of  God's  enemies,  which 
deluded  fouls  call  pleafure.  Th^y  are  al- 
ways "  like  the  troubled  fea,  which  cannot 
rell,  whofe  waters  call  up  mire  and  dirt." 
Whatever  falfe  fhew  of  happinefs  they  may 
make,  in  the  eyes  of  the  world,  yet  "  there, 
is  no  peace,  faith  God.  to  the  wicked."  There 
is  truly  as  great  a  difference  in  the  real,  in- 
ward reward  of  the  virtuous  and  vicious,  the 
godly  and  ungodly,  in  this  life,  as  there  is 
in  the  different  temper  of  their  minds,  and 
in  the  different  ways  in  which  they  walk. 

But  now  let  u.s  compare  their  defert  of 
punifhmcnt,  in  another  world, yy/e/y  as  it  ref- 
J)eBs  the  lazo  of  God,  the  great  and  only  un- 
erring and  decifivc  rule.  We  all  agree  in 
the  following  ratio  of  efcimating  the  deme- 
rit of  fin  in  the  fight  of  God.  We  confi- 
der  the  matter  of  it  as  one  thing,  i.  e.  how 
far  our  hearts  and  lives  deviate  from  the  law 
of  God  ;  and  the  obligations  agaiiifl  which 
we  fin,  as  another.  We  compare  thtfe  two 
together,  and  thence  judge  ot  tlte  veal  cri- 
minality of  a  finner  in  the  fight  of  God. 
'1  his  is  a'jreeable  to  veafon  and  the  word  of 
God. 

Let  us  fet    up   two  men,    and  try  their 
guilt   in  ibd;  fighr  of  God.  or  in  the  eye  of 


UNIVERSAL     SALVATION.         24* 

his  holy  law,  by  the  above  rule.  Pharaoh 
fhall  be  one,  and  Paul  the  other.  The  for- 
iner  was  a  moft  horrible  finner,  in  the  eyes 
of  all  good  people;  the  latter  was  one  of  the 
beft  of  men,  in  the  fame  vicxv.  Pharaoh  did 
all  the  harm  in  his  power,  and  his  whole 
heart  was  in  it.  Paul,  after  his  converfion, 
did  much  good,  with  a  fmcere  and  t)ious 
heart.  Thus  far  the  diflPerence  of  chara6ter 
is  exceeding  great,  while  we  attend  only  to 
the  matter  of  it.  Next  bring  in  the  obliga- 
tions. Pharaoh  was,  perhaps,  leafl  of  all 
mankind  favored  with  tenderriefs  of  confci- 
enee,  or  reftraining  grace.  He  was  in  all 
the  grofs  darknefs  ef  paganifm,  and  God 
did  indeed  harden  his  heart,  in  a  moft  fignal 
manner,  and  that  in  a  way  confiftent  with 
his  own  holinefs  and  purity.  It  is  here 
quite  foreign  to  the  argument,  to  enquire  in- 
to the  manner  how.  Whether  only  by  per- 
miihon,  or  otherwifc,  it  is  certain  God  did  it. 
He  was  left  under  the  leail  obligations  and 
motives  to  keep  him  from  fin,  wc  will  fup- 
pofe,  of  any  m.an  that  ever  lived ;  and  we 
tvill  alfo  fuppofe,  and  gfant,  that  the  matter 
of  his  fm,  in  heart  and  life,  was  the  greatefl 
of  any  man  on  earth.  Paul,  after  his  con- 
verfion,  was  bleffed  with  the  greateft  divine 
light  (we  will  fuppofe)  of  any  man  on  earth. 
His  natural  powers  and  education  were  ex- 
ceeding good,  with  moft  eminent  degrees  of 
faving  grace  in  his  foul,  abundance  of  fanc- 
tifying  grace,  and  an  equal  degree  of  divine 
joy  and  confolation.  And  he  ferved  God 
^  g 


242  TREATISE    ON 

in  a  mofl;  eminent  manner.     Yet   he  always 
linned   in   fome  degree,    in  his  heart  and  in 
his  hfe  ;   he  was  never  peiieft  one  iingle  mo- 
ment ;  far,  very  far  from  it,  if  we  may  be- 
lieve his  own  infpired  teftimony  of  himfelf. 
Now,  did  not  Paul's  oblinarians  and  mo- 
tives to  holinefs,    as  far  exceed  Pharaoh's,  as 
the   matter    of    his    chamflcr    was    better  ? 
What  made  him  better,  but  his  motives  and 
obligations,  arifing  from  the  light,  grace,  and 
Ipirit,    freely   given  him    of   God  ?   Yet  his 
character  was  always  very  inadequate  to  the 
purity  of  God's  holy  law.     All  that  made 
him  lefs  finful  in  heart,   and  life,   was  mere 
obligation  from  God.      All  light  and  grace, 
and  every  thing  that  hath  this  efFeti,  is  fo. 
Multiply  the  degree  of  his  remaining  fm- 
fulnefs,   as  to  the  matter  of  it,   into  the  de- 
gree of  obligation  and  motive   to   which   it 
w.is  oppofed,  and  what  lefs  will  be  the  total 
amount,  in  the  fight  of  God,   than    that  oL 
Pharaoh  ?   This  abominable  prince  had  ob- 
ligations,   againft    which    he    finned,   mam 
and  great  ;   as  every  man  in  the   world  ha;>. 
But  compare  them  with  all  that  a  fovereigti 
God  did  for   the  apoQle,    all  his  light  and 
grace  ;    the   dilference    is    exceeding    great. 
God   did  as    much    more    lor  Paul,  as  hi'- 
heart    and  life    were  better  than   Pharaoh  .>. 
All   he  did   for  that   eminent    apoUle    \va^ 
mere  obligation  on  him,  and  the  law  jufih 
required  perfetiion  of  him  :   But  he  u,<s  ,]l- 
ways  very  far  from  it.      Obligalions  on  Ph.i  • 
raoh,  i.  e.  light  and  grace,  were  as  far  with- 
lield  from  liim.  bv  a  boh   lovcrciqii  God,  as 


UNIVERSAL     SALVATION.  243, 

his  heart  and  life  was  more  finful  than  that 
of  Paul.  Perhaps  my  reader  has  not  much 
attended  to  this  thought  in  time  pafl  ;  but  I 
think  it  worthy  of  folemn  attention.  I  am 
fure  it  runs  through  the  whole  word  of  God. 
This  will  account  for  thofe  moft  abominable 
defcriptions,  which  Job,  David  and  Paul  give 
of  themfelves,  even  in  their  highefl  attain- 
ments in  grace,  and  after  all  their  pious  w^alk 
with  God,  and  all  the  great  good  they  had 
done  in  the  ivorld. 

Descriptions  of  this  tenor,  which  the 
bed  of  man  give  of  their  hearts  and  lives  in 
holy  writ,  and  which  I  have  always  heard 
the  moft  eminent  chriftians  give  of  them- 
felves,  in  their  folemn  and  devout  prayers, 
xvert  furprizing  to  me,  in  the  days  of  my 
early  youth.  I  once  underftood  them  as 
humble  and  meek  compliments,  which  they 
were  difpoled  to  make  to  the  Deity,  or  ex- 
prelfions  entirely  hyperbolical.  When  I  fo 
often  heard  the  moft  godly  minifters,  and 
other  eminent  chriftians  defcribe  their  hearts 
and  lives,  in  the  prefence  of  God,  bad  enough 
for  the  vileft  and  moft  notorious  finners  in 
the  world,  I  uied  to  wonder  how  they 
dared  thus  to  compliment  with  an  heart- 
fearchingGod,  who,  I  fuppofed,  muft  know 
they  did  not  fpeak  the  ftrifl  truth,  and  that 
they  knew  it  themfelves.  I  did  not  fo  much 
wonder  to  hear  a  rich  man  own  his  poverty; 
or  a  delicate  lady  defpife  a  fine  entertain- 
ment, an  excellent  dinner,  or  fupper  fiie 
had  provided,  in  the  prefence  of  her  guefts. 
Such  compliments    1  thought  might   bear 


844  TREATISE      ON 

having  countenance  from  frequent  cuflom, 
and  an  appearance  of  humility  and  deli- 
pacy.  But,  1  thouglit  it  quite  amifs  to  fay 
that  to  the  great,  hcart-fearching  God,  which 
both  the  Ipeaker  and  the  objeft  of  pray«r 
knev/  v/as  far  from  drift  and  plain  truth. 

After  long  attention  to  the  law  of  God, 
and  the  hearts  and  lives  of  men,  and  the  ob- 
ligations we  are  under  to  God,  very  efpeci- 
ally  for  every  degree  of  divine  light  and  fav- 
ing  grace ;  I  am  at  laft  very  fenfiblc  of  the 
propriety  of  all  fuch  confeflions  before  God, 
and  that  they  are  wholly  without  a  compli- 
ment. The  pharifee  in  the  parable  was,  no 
doubt,  a  man  of  pure  and  amiable  charafter 
in  the  eyes  of  the  world,  and  deferved  great 
honor  and  reipeft  from  man,  for  the 
good  he  had  done  in  the  community,  by 
his  ftiining  virtues.  But,  when  he  was 
tranfaftiniT  the  Qreat  concerns  of  his  foul 
with  his  Maker,  he  might  have  prayed 
juft  as  the  fcandalous,  intamous  publican 
did,  and  with  good  acceptance  too. 

Let  beneficent,  fhinmg  chara£lers,  the 
eminent  benefaftors  of  mankind  receive  great 
honor  and  refpeft  from  rheir  fellow-men. 
Let  them  ftand  far  diftinguifhed  from  the 
common  people,  and  farther  flill  from  all 
the  vicious  and  immoral  :  But  as  they  ftand 
related  to  that  holy  law  which  confiders  ev- 
ery obligation  men  are  under  to  perfect 
holinefs,  as  well  as  the  matter  of  their  con- 
duct, 1  fay,  in  this  view,  let  every  high 
thought  and  towring  imagination  be  levelled 
with  the  duft.    Let  everv  mountain  and  hill 


UNIVERSAL     SALVATION.  24§ 

3be  brought  down,  and  the  Lord  alone  exalt- 

Mankind  have  a  fpirit  of  monopoly. 
Nothing  is  more  natural  to  them.  If  they 
have  great  advantages  and  honors  in  the  eyes 
of  others  in  this  world,  they  are  apt  to  infift 
on  thofe  diftinftions  before  God,  as  an  argu- 
ment for  eternal  continuance.  But,  "  the 
laft  fhall  be  firft,  and  the  firft  Ihall  be 
iaft." 

That  which  is  highly  efleemed  among  men, 
even  all  that  men  call  good,  in  the  human 
charafter,  is  fo  far  from  bearing  the  teft  of 
God's  holy  law,  that  it  is,  in  that  relative 
fenfe,  abomination  in  the  fight  of  God.  Let 
the  beft  man  on  earth  plead  the  beft  of  his 
heart  and  his  life,  as  a  ground  of  acceptance 
with  God ;  and  he  fhall  find  it  an  utter  abo- 
mination. The  atonement  ftands  by  itfelf 
alone  and  unmixed  :  "  The  Lion  of  the  tribe 
of  Judah,  the  root  and  offspring  of  David, 
and  he  alone  hath  prevailed."  This  glori- 
ous truth  hath  ever  been  deeply  impreffed 
on  the  hearts  of  the  friends  of  God,  in  this 
world,  and  will  be  to  all  eternity.  The  blind, 
proud  notions  of  mankind  will  have  no  place 
in  heaven,  as  they  have  here.  There  they 
will  know  and  feel  thai;  "  the  former  things 
are  paffed  away." 

The  do£lrine  which  I  plead  for,  has  a  great 
tendency  to  afford  believers  adoring  and  fub- 
miffive  exercifes  of  mind,  in  view  of  all  the 
fin  and  calamity  they  find  in  the  world. 

They  fee  that  God  has  done  nothing-  in- 


24^  TRTATISE     ON 

confiftent  with  his  infinile  love,  and  his  a- 
vowed  character  in  his  word,  by  introducing, 
in  his  holy  providence,  or  permitting,  if  you 
pleafe,  all  the  moral  evil  that  is  in  the  world. 
It  will  all  have  a  glorious  ilTuc,  conducive 
tothc  greater  manifeftation  of  his  infinite  love, 
and  all  his  amiable  attributes,  in  the  wonders 
of  redeeming  love.  And  in  a  view  of  all  na- 
tural and  penal  evil  conncfted  in  juftice  with 
the  evil  of  fin,  the  foul  adores  God  and  falls 
in  lowly  fubmiffion  underallhis  holy  rebukes. 
So,  when  we  fee  fo  many  mifcrable  creatures 
of  our  own  kind  ftruggling  with  pain  and  ca- 
lamity, through  life,  we  behold  them  as  fe- 
fus  does,  who  died  to  favc  them  from  wrath 
to  come ;  and  our  fouls  are  filled  with  hum- 
ble fubmiflion,  and  all  the  aftonifhment  of 
devout  love. 

When  we  read  of  all  the  dreadful  {laugh- 
ters of  the  ancient  inhabitants  of  the  land  of 
Canaan,  and  many  millions  more  of  God's 
own  offspring  like  ourfelves,  under  all  the 
horrors  of  malfacre,  by  the  exprefs  command 
of  I  he  Father  of  their  fpirits,  we  fiiall  yet  fay 
*'  God  is  love."  He  hath,  in  all  thefe  thin"s 
given  a  due  teflimony  of  his  juftice,  and  his 
abhorrence  of  fin.  Yet  it  is  not  "the  rod  of 
an  enemy,  or  the  chaflifement  of  a  cruel 
one  :"  God  hath  not  forgotten  that  he  is  their 
own  Father,  by  creation,  and  that  creation 
is  a  dear  child  of  his  love.  On  this  plan, 
we  do  not  flumble  at  anv  thing  he  docs  ;  but 
feel  thefe  his  words  with  believing  joy,  "  as 
I  live,  faith  the  Lord,  I  have  no  plealure  in 
the  death  of  him  that    dicth."     When   we 


UNIVERSAL     SALVATION.         2^/ 

think  of  all  the  awful  and  terrible  judgments 
that  ha\c  fallen  on  the  trembling  children 
cf  men,  our  own  flelh  and  blood,  it  is  well 
for  us  to  remember  what  he  hath  faid,  who 
died  for  the  fms  of  the  whole  world,  "  and 
I,  if  I  be  lifted  up  from  th©  earth,  will  draw 
ALL  men  unto  me." 

Let  it  not  be  imagined  here,  that  I  would 
fo  much  as  intimate,  that  God  is  under  any 
obligation  to  fare  men  finally ;  becaufe  that, 
in  the  difpenfations  of  his  government,  they 
have  been  very  miferable  in  this  world  :  Or 
that  thofe  who  have  been  mofl  fo,  have  in 
jvjlice,  any  claim  of  reparation  on  their  Ma- 
ker. I  mean  no  fuch  thing.  I  argue  only 
from  the  nature  and  attributes  of  Jehovah, 
as  they  appear  in  his  word  and  works.  Ht; 
is  worthy  to  be  God  fupreme,  by  his  own  in- 
finite worth,  by  virtue  of  his  own  infinitely 
glorious  and  lovely  pcrteftions.  He  is  by 
nature  God,  as  fome  have  well  exprefled  it. 

My  hope  is  founded  entirely  on  his  vcture 
and  difpcjition,  through  his  own  Sou  made 
maniteit.  In^thismaniteftation,  God  is  lovs. 
His  moral  difpofition  is  infinitely  amiable 
and  inviting.  It  is  the  fupreme  joy  of  all 
holy,  wife,  intelligent  beings,  that  there  is 
luch  a  God.  His  nature  is  the  bafis  of  all 
happinefs,  and  the  foundation  of  all  hope. 
It  is  the  fource  of  all  our  comfort,  that  there  is 
fuch  a  God  over  all,  blciTed  forevermore ; 
that  he  is  Creator,  Proprietor,  and  abfolulc: 
Dilpoier  of  ail  things,  abfolutely  fovereign 
and  uncontroulcd  ;  and  that  he  workelh  all 
things. aqcording  to  the  counfel    of  hi^i  own 


6^9  TREATISE     ON 

will.     Por  his  will  flows  from  a  nature  inji* 
nitely  glorious  and  lovely. 

We  have  no  claim  of  juflice  on  him  who 
gave  ns  our  whole  being,  whofe  ablolute 
property  we  are.  Whatever  he  does  with 
tis,  he  meddles  with  nothing  but  his  own. 
Hence,  I  argue  only  from  the  immutable  na- 
ture of  God,  infinitely  perfect  and  good, 
and  from  his  plain  word  and  all  his  manifeft- 
atioris.  I  fay,  thefe  do  afcertain  the  final 
redemption  of  a  whole  guilty  world,  or,  that 
he  will  have  all  men  to  be  faved. 

Had  there  been  an  eternal,  Supreme  Be- 
ing, Creator  and  ablolute   Proprietor  of  all 
things,  as  Jehovah  is;  who  in  his  r)ioral  dif" 
^fition,   his  moral  nature,  had  been  juft  the 
reverie   from   what    he  really  is.      Horrible 
fuppofition  !    but  lawful  in  the  view  I  make 
it.     Hiid  he  created  innumerable  myriads  of 
rational  creatures  more  than  ever  yet  had  ex- 
iflence  ;  and   made  them   all  conlummatcly 
finhil  and  miferable ;  and  had  we  our  place  in 
that   wofu'l  fcale  of  beings,   doomed  to  end- 
leis  fm,  lorrow,  and  pain  unuttgrable  :  Even 
on  this  fuppofition,  we  could  have  no  claim 
otjullice,  on  our  Maker,  as  we  have    upon 
ourfcUow  creatures  who  injure  us,  and  bring 
pain  and  mifery  upon  us.      They   take  hold 
of  property  not  their  own,  but  ours,    in  op- 
pofition    to    their  claim;   and  therclore  we 
may  in  juftice  demand  reparation   of  them. 
Not  fo  is  it  with  regard  to  the  fuprcme  Foun- 
tain of  all  bcin^j-,  who  is  the  Creator  and  ab- 
lolute   Proprietor  of  all    things,    including 
all  the   feelings  and  fufferings  of  creatures. 


UNIVERSAL    SALVATION.  249 

Their  very  pains  and  all  their  afFe£lions  are 
his  property  :  For  their  whole  being  is   fo. 

In  fuch  an  awful,  lamentable  cafe,  asa- 
bove  iuppofed,  we  could  never  aecufe  our 
Maker  of  injuftice,  with  any  kind  df  pro- 
priety. All  we  could  lay  would  be  to  howl, 
in  doleful  accents,  to  all  eternity  ;  "Me  5"^- 
preme  reigneth,  let  all  creatures  mourn  ;  let  the 
multitude  of  beings  lament  and  bezuail !  woe  ! 
woe  !  woe  !  to  miierable  creatures,  that 
fuch  is  the  nature  and  difpofition  of  hkn 
that  ruleth  over  all."  I  cannot  think  we 
do  any  honor  to  the  bleffed  Jehovah,  in  af- 
cribing  to  him  a  moral  nature,  in  any  wife 
limilar  to  this.  One  as  oppofite  thereto  as 
we  can  poffibiy  conceive  of,  is  indeed  the 
very  nature  of  that  bleffed  Being  whom  we 
adore.  God's  will  cannot  poffibiy,  in  the 
nature  of  things,  be  unjuft;  and  by  his  own 
immutable  nature,  it  is  infinitely  good,  and 
the  fpring  of  all  bleffednefs  and  joy.  Dif- 
fulion  of  beino;  and  bleffednefs  flows  from 
the  nature  of  God.  This  doftrine  exhibits 
Jehovah,  as  the  true  God,  whom  angels 
and  faints  adore,  "  Alpha  and  Omega,  the 
beginning  and  the  ending,  the  firll  and  the 
laft." 

If  we  carefully  attend  to  the  holy  fcrip- 
tures,  we  do  not  find  any  holy  men  infift- 
ing  upon  terms  of  limitation  with  God,  as 
though  they  thought  there  could  ever  be  in 
the  difpofition,  or  will  of  God  any  poffibi- 
lity  of  doing  wrong  to  them.  They  all  ap- 
pear to  choofe  God  fhould  be  juft  as  he  is, 
H  h 


25©  TREATISE     ON 

or  as  his  own  nature  docs  difpofe  and  incline 
him  ;  and  they  know  he  ever  will  be  ("o  dif- 
polcd  towards  them.  This  is  their  happi- 
neis  ;  and  in  this  they  put  all  their  confi- 
dence. All  their  hopes  arife  from  this  ;  al- 
though they  have  ever  looked  on  themfelves 
as  ht  obje6ls  of  eternal  milcry,  as  any  crea- 
tures that  ever  God  made.  His  charaftcr  is 
oken,  and  with  great  propriety,  called  his 
name.  Poor,  penitent,  believing  fmners  re- 
pair to  nothing  cU'e,  nothing  but  his  charac- 
ter and  dilpofition  as  manifclled  in  a  Savior, 
in  whom  only  they  are  righteous.  "  The 
name  of  the  Lord  is  a  flrong  tower  :  The 
righteous  runneth  into  it  and  are  lafe." 

It  is  truly  for  the  honor  of  Jehovah,  that 
we  fhould  all  know,  that  he  alone  is  the  ab- 
i'olute  fource  of  all  being  and  bleirednel's  : 
That  he  is  ablolute,  lovereign,  and  uncon- 
trouled,  in  every  view,  no  foreign  influence 
of  any  kind  or  degree  ever  acting  on  him : 
That  his  creatures  never  can  nor  ihall  have 
any  thing  ell'e  to  tbund  their  hopes  upon, 
but  his  own  glorious  nature  and  fovereign 
will  :  That  his  manifeftations  are  all  glori- 
ous and  comtortable  to  e^'ery  human  foul, 
that  underllands  and  believes  them  :  And 
that  it  is  not  the  undcrilanding  and  belief 
of  a  (inner  that  makes  tliem  lb,  but  thry 
are  fo  in  their  own  nature. 

No  finner  of  mankind  does  God  any  hon- 
or, by  believing  (hat  all  his  own  hopes  of 
pardon  and  ialvation,  depend  as  much  on 
himlelf,  as  it  is  pollible  any  thing  can  depend 
on  a  creature,  viz.   on  fome  difpofiLion   cr 


UNIVERSAL    SALVATI6N.  25* 

qualification  in  himfelf.  This  denies  God 
Us  proper  charader,  in  his  relation  to  nnful 
man.  But  to  believe  the  bleffed  God  has 
rriven  cualifications  as  fure  to  unworthy 
fmners,  in  his  o^vn  way  and  time,  as  he  hath 
provided  an  all-fufficient  Savior  for  a  guilty 
i-vorld,  is  afcribing  to  God  all  his  glorious 
attributes,  "  working  all  things  (without  the 
]-eaft  exception)  according  to  the  counfel  of 
his  own  will." 

If  the  livutarians   could  be  difpofcd  to 
think,  Hudy  and  read  as  much  on  this  point, 
ns  the  writer  hath  done  for  many  years  pift, 
v.'ith  an  ardent  dcfire  to  find  nothing  but  the. 
truth  to  reft  in  ;  they  would  fee  that  it  does 
no  honor  to  the  great  and  glorious  God  to 
make  eternal  falvation,  in  the  leaft,    depend 
on  any  creature,  as  to  the  certain  event  of 
it.     Indeed,    all  the  powers  of  the  foul  are 
fitly  exercifed  by  a  lovereign   God,  in  his 
own  v.-ay,  in  the  application  and  enjoyment 
of  all  that  flows  out  of  the  mere  goodnefs  of 
his  own  nature,  in  a  way  honorable  to  him- 
felf, by  the  fubftitutixDn  and  mediation  of  the 
fecond  nian,  the  Lord  from  heaven. 

I  CAN  find  no  plan  of  religion  but  this, that 
can  ever  warrant  the  great  charity,  and  u- 
nion  among  men,  which  is  fo  much  recom- 
mended in  the  facred  oracles.  If  we  confi- 
der  ourfelves  as  diflinguiQied  from  moft  of 
our  fellow  men,  in  the  eternal  purpofes 
and  views  of  God  :  That  we  are  defiined  to 
his  infinite,  everlafling  love,  and  mioft  others 
to  his  hatred,  v/rath  and  vengeance  forever- 


252  TREATISE     ON 

more  ;  we  (hall  hardly  find  it  in  our  hearts 
to  exercile  that  pity,  and  tendernefs,  iove 
and  good  will  to  them,  that  the  gofpel  re- 
quires. If  we  think  our  God  will  be  their 
eternal  enemy,  and  delight  himielf  in  their 
eternal  deflruftion ;  we  Ihall  hardly  feeL 
ourfelves  friendly  to  our  God,  in  loving  and 
pitying  all  mankind,  and  flriving  all  in  our 
power  for  their  falvation.  You  cannot: 
more  dilpleafc  your  fellow  men,  than  by 
manifefling  great  love  and  tendernefs  to  their 
enemies. 

AeAiN  ;  In  converfation,  or  in  hearing 
the  word  preached,  or  in  rsading  the  mul- 
titude of  good  authors  that  have  written  on 
our  moft  important  concerns,  we  cannot  up- 
on any  other  plan,  maintain  golpcl  candor. 
We  fliall  find  the  light  and  communications 
of  God  to  men  fo  various  ;  and  their  chan- 
nel of  preaching  or  writing,  in  many  ref- 
pe6ls,  lo  devious  from  one  another ;  that 
wc  fhali  be  ready  to  fcruple  whether  there  is 
any  truth  in  the  do6trine  of  a  fpecial  revela- 
tion from  heaven.  We  fhall  fall  away,  at 
Icaft,  as  far  as  Deifm.  But,  on  the  plan, 
for  which  I  am  pleading,  the  whole  difficul- 
ty is  obviated  :  As  every  writer  uninfpired, 
every  preachermay  be  wrong  in  many  things, 
and  fome  in  many  more  than  others  ;  yet 
all  be  effentially  right.  By  them  God  com- 
municates light  and  truth  to  the  world,  in 
various  mealures  and  degrees.  Perhaps,  it 
has  not  as  yet  been  fit,  in  the  fight  of  God, 
in  the  former,  or  pre  fen  t  gradations  of  di- 
vine communication,    to  enlighten  any  au- 


UNIVERSAL    SALVATION.  ^51 

thor,  or  preacher  fo,  but  that  all  have  been 
involved  in  more  darknefs  than  they  have 
feen  of  the  true  light.  Hence  arifes  great 
bitternefs  of  fpirit  towards  many,  or  uni~ 
verfal  fcepticifm.  But  on  the  gracious  prin- 
ciples I  am  fupporting,  wc  can  refl  contented, 
that  the  infinitely  wife  Being  fhould  caufe 
the  light  to  dawn  and  increafe  juft  as  faft  as 
his  own  wifdom  and  goodnefs  didate.  And 
we  can  love  one  another  as  the  gofpcl  re- 
quires ;  though  under  various  degrees  of  in- 
ftrudion,  and  under  various  modes  of  think- 
ing. 

Thus,  if  I  read  an  author,  or  hear  a  fer- 
mon  which  I  look  upon  one  half  according 
to  truth,  and  the  other  half  not  fo  ;  that 
part  which  is  good,  ought  to  fet  as  well  on 
my  mind  as  if  the  whole  was  fo,  and  I  ought 
to  love  the  writer,  or  the  preacher,  and  blefs 
God  that  they  are  enlightened  fo  far  as  they 
are.  This  I  take  to  be  a  gofpel  fpirit,  and  if 
fo,  it  is  according  to  the  truth  of  the  golpel. 
It  is  for  want  of  fuch  a  fpirit,  that  many 
will  reje6l  all  that  is  good  m  an  author  or 
preacher,  becaufe  of  the  many  miftakes,  or 
fuppofed  miftakes  found  in  both.  But,  in 
good  truth,  if  we  will  be  inftrutled  and  edi- 
fied by  none,  but  thofe  who  are  right  in  all 
things,  wc  deprive  ourfelves  of  the  whole 
benefit  of  inftruaion,  or  edification  from 
any  man  uninfpired. 

The  do£irinc  I  am  pleading  for,  is  much 
in  favor  of  goIpel  love  and  charity,  hainio- 
ny  and  peace.  This  is  one  mark  of  the  truth 
of  it.     Th€  true  tendency  of  this  principle  li 


254  TREATISE      OM 

fo  far  from  difpoHng  thofe  who  believe  it,  td 
contend  and  quarrel  with  the  teachers  and 
minillers  of  the  chrillian  churches,  where- 
with they  are  now  furnifhed,  that  it  will  in- 
duce them  to  love  them  more  than  ever,  and 
to  treat  tbem  with  all  poihble  kindnels.  At 
the  fame  time,  we  fhall  wifh  and  pray,  that 
it  may  pleafe  God  to  lead  them  furrhcr  into 
thole  glorious  truths,,  which  they  underfland 
but  in  part.  Thus  it  will  have  that  quiet, 
and  peaceful  influence  among  miniflers  and 
people,  which  fo  much  adorns  the  gofpel. 

The  true  import  of  the  initiating  feal 
among  God's  covenant  people,  both  in  tha 
former  and  prefent  oeconomy,  confirms  tho 
doftrine  which  I  am  advocating. 

The  whole  Jewifli  church,  and  the  great 
body  of  chriflians,  who  praftife  the  initia-* 
ting  feal  in  infancy,  have  ever  underftood 
it  to  be  a  feal  of  the  covenant  of  grace,  to 
which  even  the  infant  feed  of  covenant  pa- 
rents, have  a  right,  and  are  thereby  fealed 
in  the  covenant  of  grace  and  falvation  ;  even 
though  they  have  always  allowed,  that  fuch 
children  are  perfonally  no  better  than  the 
infants  of  heathen.  An  infant  among  the 
Jews,  at  eight  days  old,  was  fuppofcd  to  be 
no  better^  perfonally,  than  any  children  of 
other  nations  ;  vet  they  were  fealed  by  cir- 
cumcifion  in  the  covenant  of  grace  and  fal- 
vation; even  as  they  are  now  by  baptifm. 

The  church  of  God  and  the  ordinances 
of  it,  from  the  days  of  Abraham  to  this  day^ 
were  defigned  and  inftituted  as   a  light  or 


'    UNIVERSAL    SALVATION.  255 

iamp "which  God  holds  up  in  the  world,  to 
beam  forth  by  degrees,  and  fully  manifeft,  in 
due  time,  his  purpofes  of  mercy  and  falva- 
tion  to  a  guilty  world,  through  that  Mediator 
which  he  appointed  to  take  away  the  fin  of 
the  whole  world.  Hence  God  hath  com- 
manded that  all  the  infants  of  covenant  pa- 
rents fhould  be  fealed,  though  pcrfonallyin 
the  fame  unregenerate  flate  with  the  world  in 
general,  as  a  teftimony  that  all  were  pur- 
chafed  by  the  common  Redeemer  of  Cnners, 
and  fhould  be  brought  to  adual  enjoyment 
of  falvation,  in  the  time  and  manner  moil 
fit  in  the  eyes  of  infinite  wifdom  and  good- 
nefs.  Hence  any  child  of  a  pagan  has  right 
to  the  feal,  if  its  lot  is  providentially  a- 
mong  God's  covenant  people,  and  under 
proper  circumftances  to  be  trained  up  in  the 
nurture  and  admonition  of  the  Lord. 

Accordingly,  the  commiffion  given  t& 
the  apollles,  was,  to  go  fortia  and  teach  ail 
nations,  and  to  command  tlaem  to  believe 
that  divine  truth  which  bringeth  falvation, 
and  to  baptize  all  nations  to  whom  they 
preached,  both  parents  and  children,  (if  they 
would  fubmit  to  it)  as  a  feal  oi  the  common 
falvation.  This  was  not  a  taken  that  they 
had  done,  or  ever  could  do  any  thing  to- 
ward their  own  falvation  ;  but,  that  Al- 
mighty God,  Father,  Son  and  Holy  Ghoft, 
had  engaged  to  accomplilh  the  falvation  of 
a  guilty  world,  and  had  made  all  fure,  and 
would  feal  it  by  baptifm. 

We  can,  upon  no  other  principle,  make 
life  of  the  feals  and  fpecial  ordi  »ance3  with 


25^  TREATISE    ON 

any  confiftcncy.  How  fhall  we  feal,  in  the 
covenant  of  grace  and  falvation,  perfons  de- 
ftined  and  decreed  to  eternal  perlonal  dam- 
nation ?  How  fhall  we  admit  thofe  to  the 
holy  fupper,  a  feal  of  our  eating  and  drink- 
ing with  Chrift,  at  his  table,  in  his  heavenly 
kingdom,  who  may  be,  for  ought  we  know, 
not  only  in  an  unrenewed  (late  at  prefent, 
but  alfo  under  an  irreverfiblc  decree  of  eter- 
nal rcproba-tion  ?  Would  the  Moft  High,  in 
any  wife,  allow  his  fcals  to  be  fo  ufed  ?  God 
never  would  have  fet  fuch  blind  creatures  as 
we  are,  about  the  work  of  admitting  into  the 
church,  andexercifing  difcipline.  or  to  handle 
the  feals  of  grace  and  falvation,  had  his  own 
plan  been  a  limitarian  plan,  or  had  he  fent  his 
Son  into  the  world  on  any  other  errand  than 

ihat  the  world  throuf^h  him  mii^ht  be  faved. 
• 
Discipline   mufl  indeed  be  kept  up  in 

the  church  ;  and  the  body  elected  to  fuch 

fpecial    and   glorious    privileges,    out   of  a. 

world,    as  yet  buried  in  darknefs,  mufl  be 

kept  vilibly  pure,   as  bearing  a  proper,  vi- 

fiblc  refemblancc  to  its  pure  and  holy  head. 

Thofe  mcmbtrs  that  do  not  bear  this  vifible 

refemblance,    mull   be    delivered  to    Satan, 

yet  only    "/or  the   deJlruBion  of  the  Jlcjh." 

A  dreadful  thing  it  is,  to  be  in  a  flate  of 

excommunication  from   the  privileges    and 

ccmlolations  of  the  people  of  God    in  the 

world  ;  but  there  is  nothing  in  it  that  alFcfts 

the  certainty  of  eternal  falvation  at  the  great 

day  :    For  the  exprcfs   end  of  every   final 

cenfure  on  earth,  is,  "  that  the  fpirit  may  be 

faved  in  the  day  of  our  Lord  Jefus."   i .   Cor. 


UNIVERSAL     SALVATION.  257 

V.  5.  Whatfoever  is  thus  bound  on  earth, 
fhall  be  bound  in  heaven,  both  as  to  its 
propriety  and  good  tendency  in  this  world, 
and  its  glorious  iffue  in  the  world  to  come, 
even  the  falvation  of  the  foul  in  the  day  of 
the  Lord.  Hence  an  excommunica4:ed  per- 
fon  is  ftill  a  brother,  and  not  to  be  "  treated 
as  an  enemy  ;  but  admonifhed  as  a  brother." 

Many  iouls  for  whom  Chrift  died,  have 
juftly  experienced  the  awful  fentence  of  ex- 
communication from  his  church  on  earth  : 
Even  Mofes  and  Paul  were  willing  to  fuf- 
fer  the  fame,  if  it  might  redound  to  the 
glory  of  God  and  the  falvation  of  fouls. 
i,  e.  As  mofl  have  underftood  them.  Yet 
this  doth  by  no  means  fruftrate  the  irrevcr- 
fible  and  extcnfive  plan  of  redeeming  love, 
to  gather  together  in  one  all  things  in  Chrift, 
and  to  make  all  men,  in  due  time,  fee  the 
glory  of  this  myflery,  which  for  many  ages 
and  generations  lay  hid  in  great  oblcurity. 

God's  church  on  earth,  his  vilible  cove- 
nant people  were  always  defigned,  in  his 
infinite  wildom  and  goodnefs,  as  a  lamp,  a 
light  to  the  world,  a  city  fet  on  an  hill,  to 
manifeft  and  hold  forth  to  a  loft  world  what 
God  hath  done  for  them,  and  what  he  would 
do.  The  church  is  a  prefent,  vifible  repre- 
fentation  of  divine  love  and  mercy  to  fmners, 
to  a  loft  world.  The  church  holds  forth  to 
the  world  the  glorious  God  with  all  his  di- 
vine attributes  and  blelTed  purpofes,  and  the 
Savior  of  all  men,  in  all  his  glorious  offices, 
and  the  Holy  Spirit,  in  all  bis  infinite  and 
I  i 


2QS  treatise    on 

almighty  energy.  "  By  the  church  is  made 
known  the  manifold  wiidom  of  God."  Eph. 
iii.  lo.  The  church  was  not  fet  up  in  the 
world,  to  fhew  us  how  much  better  fome 
men  are  than  others,  or  what  a  refpefter  of 
perions  God  is,  in  his  purpoles  and  opera- 
tions ;  but  rather  to  witneis  that  God  hath 
concluded  all  under  fin,  that  he  might  have 
mercy  upon  all.  Not  to  hold  forth  the 
worth  and  riches  of  any  community  of  poor 
finners  ;  but  rather,  the  unfearchable  nches 
of  Chnll. 

Another  argument  againft  the  limitarian 
fcheme.  is  this  :  No  vian,  on  their  principles, 
can  do  his  duty ;  even  if  his  zvhole  heart  and  dij- 
pofUion  were  perfectly  right. 

It  is  our  duty  to  acquiefce  in  God's  will 
in  every  event.  But  an  holy  heart  cannot 
do  this  in  fuch  an  event  as  his  own  eternal 
damnation,  or  that  of  any  of  his  fellow  men. 
The  principal  mifery  of  that  eternal  damna- 
tion they  plead  for,  lies  in  an  eternal,  fixed 
and  growing  oppofidon  of  heart  to  an  holy 
God,  and  the  horrible  rebellion  proceeding 
from  fuch  an  heart.  It  is  certain  an  holy  and 
right  heart,  which  is  full  of  love  to  God, 
cannot  feel  willing  to  be  thus  at  enmity  with 
God.  and  hate  and  rebel  againfl  him  to  all 
eternity.  It  is  equally  certain,  that  an  holy 
man,  that  loves  his  neighbor  as  himfelf,  and 
values  his  neighbor's  happinels  as  his  own, 
and  is  exccedmgly  averl'e  to  any  difhonoi- 
-done  to  God,  any  oppofition  againfl  him, 
as  much  if  it   be  in  hii>  neighbor  as  in  him- 


UNIVERSAL     SALVATION.         259 

felf,  cannot  be  willing  that  his  neighbor 
ihoLild  thus  hate  and  fin  againfl  God  to  all 
eternity.  If  we  do  not  fo  love  our  neigh- 
bors in  all  things  as  ourfelves,  we  fall  fno^t 
of  that  perfe6l  benevolence  required  ©1  us. 

Besides,  the  nature  of  this  oppofition  to 
God  is  infinitely  evil  and  odious,  whether 
in  ourfelves,  or  in  any  of  the  humankind* 
Hence  if  our  hearts  are  rioht,  we  fliall  feel  a 
great  oppofition  to  it,  and  can  never  be 
pleafed  with  it,  or  reconciled  to  it.  We 
muft  be  exceedingly  wicked,  to  be  reconcil- 
ed to  fuch  great  and  eternal  wickednefs. 

It  is  true,  the  redeemed  will  in  the  true 
gofpel  fenfe  fee  the  fmoke  of  their  torment 
afcend  up  forever  and  ever,  and  ftiout  Alle- 
luia in  the  view  of  it ;  but  this  will  be  in  the 
manner  I  have  before  taken  notice  of,  only 
in  theglafs  of  pure  jujl ice,  in  the  glafs  of  thu 
divine  law.  Thus  they  will  eternally  fee 
all  the  human  race,  and  themfelves  as  well 
as  others,  forever  dwelling  with  devouring 
fire  and  evcrlalling  burnings  ;  while,  in  ve- 
ry faci  and  in  perfon,  they  ihall  from  their 
munition  of  rocks  fliout  Alleluia,  finding  the 
bread  of  life  fuflaining  their  happy  fouls, 
and  the  waters  of  everlafting  confolatioij 
made  fure.  o 

It  never  can  be  found  in  a  holy  heart  to 
take  any  more  fatisfaftion  in  the  rebellion 
of  others  againfl;  God  than  in  his  own  ;  both 
are  infinitely  hateful  to  a  foul  obedient  to 
God.  ■  The  limitarian  plan,  if  fully  confidcr- 
ed,  and  realized  ferioufly  in  the  foul,  (which 
'\s  very  little  doue)  can  never  meet  with  tlie 


26o 


TREATISE    ON 


approbation  of  the  friends  of  God.  They 
will  feel  their  hearts  inclined  like  the  infinite- 
ly benevolent  heart  of  God,  who  will  have 
all  men  to  be  faved,  and  to  come  to  the 
knowledge  of  the  truth.  They  will  pray  for 
the  falvation  of  all,  and  plead  this  warrant 
fo  to  do,  viz.  It  is  the  will  of  God  and 
our  Savior,  who  gave  hiinfelf  a  ranfom  for 
all,  to  be  teftified  in  due  time. 

Further,  the  charitable  hope  and  defirc 
of  good  people,  fuch  as  the  gofpel  requires, 
is  certainly  agreeable  to  the  word  of  God. 
Now  fuppofe  all  the  race  of  mankind  that 
ever  have  lived  in  the  world,  or  ever  fhall 
be  in  it,  were  to  pafs  before  any  godly  man, 
individually  in  fuccefTion.  Alk  that  good 
man,  as  he  views  them  paffing  before  his 
eyes  one  after  another,  with  regard  to  each 
in  particular,  "  Do  you  hope  anddefire  that 
in  the  infinite  mercy  of  God  through  Chrift, 
that  man  may  be  faved  ?"  He  would  fay  yeSy 
zuith  afi7ny  luart.  So  he  would  fay  of  the 
firfl  that  palled  before  him,  and  fo  of  the 
fecond,  and  the  fame  of  every  one.  To  an- 
fwer  othcrwife,  would  indicate  a  fpirit  not 
rc;iulated  bv  the  v/ord  of  God,  i.  e.  not  ac- 
cording  to  truth.  But  thus  to  exprefs  our 
dcfire  and  hope  of  each  individual  of  the 
human  race,  would  certainly  include  the 
"whole.  Yet  a  man  deflitute  of  fuch  defires, 
hopes  and  prayers,  we  fhould  not  look  up- 
on as  polTcfring  a  golpel  fpirit,  or  fuch  a 
friend  to  fouls  as  the  gofpel  requires.  What 
fliould  we  think  of  a  man  that  would  fay,  I 


UNIVERSAL    SALVATION.  2€l 

defire  moft  of  thefe  may  be  in  the  gveatcft 
mifery  to  all  eternity  ? 

The  prayers  of  good  men  for  their  moft 
malicious  enemies,  for  the  vilell  creatures  in 
the  world  ;  fuch  as  the  prayers  of  David, 
and  that  of  Stephen  when  he  Was  dying, 
imder  a  fhower  of  malice  from  his  enemies 
and  the  enemies  of  God  ;  thefe  prayers,  I 
fay,  were  not  without  faith,  and  a  good 
foundation  of  faith  ;  and  of  confequcnce, 
were  heard  and  anfwered  of  God.  Yet,  if 
any  are  to  be  eternally  damned  in  their  owr^ 
perfons,  we  fhould  imagine  that  fuch  mali- 
cious perfecutors,  and  murderers  would  cer- 
tainly be  found  among  them.  We  ihould 
think  that  the  murderers  of  Chrifl,  at  leafl 
fpme  of  the  many  thoufands  combined  in 
that  moft  malicious  of  all  (ins,  would  be  ob- 
jetts  of  God's  eternal  wrath  ;  but  it  is  as 
certain  they  were  all  forgiven,  as  it  is  that 
the  prayers  of  Chrift  were  always  anfwered, 
and  all  his  petitions  granted  at  all  times, 
*'  And  I  knew  that  thou  hearejl  tne.  ahaays  : 
John  xi.   42. 

If  it  were  poflible  for  people  to  diveft 
themfelves  of  the  long,  deep,  and  rooted 
prejudices  arifing  from  the  limitarian  fcheme, 
every  man  would  moft.  clearly  lee  that  wc 
have  no  foundation  or  warrant,  in  rcafou  or 
fcripture,  to  pray  as  good  people  ever  have 
done,  or  as  Chrift  did  for  the  vileft  of  men, 
for  their  pardon  and  eternal  falvation,  but  a 
warrant  of  this  nature,  viz.  It  is  the  will  of 
God  and  our  Savior,  it  is  his  will,  without 
any  equivocation  or  coilufion,  that  all  men 


2^2 


TREATISE    ON 


fliall  be  faved.  and,  in  his  own  way  and  time, 
come  to  the  knowledge  of  the  truth  ;  and 
that  confiftent  with  his  truth,  holinefs  and 
greateft  honor,  by  a  proper  atonement  ;  as 
Chrifl:  gave  himfelf  a  ranlom  for  all  to  be 
teflified  iii  due  times,  or  fit  fcafons.  i. 
Tim.   ii. 

If  we  were  to  Cngle  out  any  one  of  the 
multitude  combined  in  the  murder  of  jefus, 
as  being  the  word  of  all,  perhaps  we  fhould 
pitch  upon  Judas  to  be  the  man.  And  he 
indeed  met  with  an  awful  aad  aggravated 
damnation,  in  the  highell  fenfe  of  the  term, 
in  the  true  fcripture  meaning  of  it,  as  it  re- 
lates to  any  mere  man  pcrTonally.  What 
this  his  damnation  or  perdition  was,  I  have 
before  fhewn.  But  it  is  juft  as  certain  that 
he  was  forgiven  of  God,  in  his  ow-n  time,  and 
all  the  reft  of  the  horrible,  blind,  malicious 
multitude,  as  that  Jefus  cried  to  his  Father 
with  his  dying  breath,  *'  Father  Jorgivt 
ihtm  ;  Jot  they  know  not  what  they  do." 

Christ  never  made  but  one  conditional 
prayer,  and  that  he  made  for  this  fpecial  rea- 
lon,  to  leave  an  cverlafting  teftimony  to  the 
world,  tfeat  fin,  whether  adual  or  imputed, 
could  never  be  difcharged  without  a  full  fa- 
tisiaftion  to  the  divine  law.  That  prayer 
related  to  his  own  fulFerings,  and  was  intro- 
duced with  an  hypothefis,  and  clofcd  with 
full  fubmiffion  to  the  will  of  God.  See 
ATat.  xxvi.  and  other  parallel  records  in  the 
evangelifls.  All  the  relt  of  his  prayers  were 
peremptory,  without  any  condition.  On 
the  ground  of  his  atonement^  all   having  the 


UNIVERSAL    SALVATION.         ^63 

force  of  a  jull  and  abfolute  demand.  *'  Faih-^ 
tr  I  will"  is  the  tenor  of  all  the  prayers  that 
ever  Chrift  made  for  guilty  men. 

It  is  proper  for  us  further  to  confider, 
that  God  will  accomplifti  the  higheft  glory 
of  his  own  attributes;  and  that  it  is  certain, 
they  are  all  more  glorified  in  the  falvation, 
than  in  the  perfonal  damnation  of  any  fm- 
ner,   or  every  fmner  on  earth. 

In  the  falvation  of  fuch  vile,  guilty  crea- 
tures as  we  are,  every  divine  attribute  doth 
Ihine  moil  glorioufly,  and  all  in  perfe6l  har- 
mony. No  attributes  are  more  glorious  than 
the  infinite  pity  and  mercy  of  God  to  fin- 
ners,  with  his  power  and  good  will  to  fave 
them  freely.  This  moR  bleffed  part  of  the 
divine  charader  is  not  feen,  it  makes  no  dif- 
covery  of  itfelf  with  regard  to  many  millions, 
on  the  limiiarian  fcheme.  Neither  can  the 
holinefs  and  juftice  of  God,  ever  fhine  fo 
glorioufly  bright  in  the  perfonal  damnation 
of  any  fmner,  or  of  all  the  poor  finners  in 
the  world,  as  in  the  great  atonement,  exaO;- 
ing  full  fatisfa£lion  of  a  perfonage  infinitely 
greater  and  dearer  to  God  than  any  mere 
man,  or  all  the  mere  human  race.  If  you 
leave  room,  in  the  glorious  plan  of  our  re- 
demption, for  all  to  be  perfonaily  damned^ 
you  take  away  all  the  glory  of  it  :  And  you 
derogate  from  this  glory,  injuft  proportion, 
as  you  hold,  that  any  number  (hall  be  per- 
fonaily damned,  be  that  number  more  or 
lefs. 


i04  TREATISE      O  U 

That  doftrine  which  reprefents  all  (in, 
all  moral  evil,  in  the  mofl:  odious  and  abo- 
minable afpeft,  has  thence,  one  evidence  of 
being  a  true  do6lrine. 

There  is  no  other  underftanding  of  the 
word,  nature,   and  chara6^er  of   God,  that 
makes   oppofition  to  him  and   rebellion    a- 
gainll  him,    appear  fo  full  of  mifchief,   and 
ingratitude,  as  this   I  am  pleading  for.      To 
oppofe  fuch  a  God,   as  I  confider  Jehovah 
to  be,  on  this  plan  of  creating,   governing 
and  redeeming  the  world  ;  how   abomina- 
ble !    All   the    glorious   attributes    of    God 
tvould   be  efFeftually    obftrufted,    in    their 
difplays  and  operations  ;     and   the  whole 
creation,  that  wonderful  child  of  divine  love, 
would  fuflFer  the  moft  barbarous  murder,   if 
iinners  might  have  their  perverfe  wills  gra- 
tified, in  all  their  neceflfary  confequences. 
The  infinite,  eternal  fountain  of  love,  being 
and  bleflednefs,  would  be  wholly  dried  up  ; 
and  rebellion  againft  fuch  a  charafter,  would 
leave    nothing  but    confummate   woe    and 
Tnifcry  in  the  univerfc.     To  rebel    againft 
infinite  power  and  knowledge,  if  united  with 
a  difpofition  oppofite  to  that  of  infinite  love, 
(could  fuch  a  being  exift)  would  not  be  like 
rebelling    againft    our  infinitely  kmd    and 
merciful,  heavenly  Father.    To  rebel  againft 
the  crueleft  tyrant   that  ever    w^s    cloathed 
with  defpotic  power,    might  be  a  perilous 
thing  ;  but  not   like   rebelling   againft   the 
kindeft,  moft  compaftionate  and  loving    ru- 
ler that  a  happy  people    "/as   ever    blcffed 
wkh. 


UNIVERSAL    SALVATION.  265 

,    Will  not  every  man  on  earth  agree  with 
me  in  this  one  point,  at  leaft,  that  no  other 
doftrine  ever  advanced,  can  make  fm  againft 
God,  hatred  of  God  and  oppolition  to  him, 
look  and  feel  fo  horribly   as  the  doftrine  I 
maintain  ?  For  furely  the  nature  and  native 
tendency  of   lin   is  wholly    to   overthrow  a 
God,  fo  infinitely  glorious  and  amiable  as 
Jehovah,  in  this  view  appears,  and  to  ftifle 
in  the  birth  all  his  emanations  of  being  and 
felicity.     This  is  the  nature  of  all   fm,  and 
not  the  lefs  odious  and  abominable,  becaufa: 
God  counterafts  the  w^hole  by  his  almighty 
power  and   love  ;    but    the    odioufnefs    of 
fin   is   rather  enhanced  and  aggravated  for 
this  very  reafon.     The  real  nature  and  dif- 
pofition   of  our  God  is,  to  emanate  being 
and  bleffednefs  far  and  wide,  and  that   for- 
evermore.    The  nature  of  fin  is  to  obftruti; 
all  this,   and  therefore  no  words  can  exprefs 
the  odioufnefs  of  it.     For  lin  is  to   be  infi- 
nitely hated  only  for  its  nature.     Merely  as 
an  event,   it  belongs  to  the  pure  and  holy 
plan,  and  good  government  of  Deity  :  Who, 
even  in  infinite  love  and  goodnefs,   faw  fit 
not  to  hinder   the  exiftence   of  it,  however 
infinitely  hateful;   and  will  certainly  turn  it 
all  to  good  account,  (even  contrary  to  its  na- 
ture)  to   the  greatefl  happinefs  of  his  crea- 
tures. Thus  the  whole  fyftem  of  being  ftiall, 
in  the  refult  of  ail,  be  the  perfection  of  love 
and  happinefs. 

But,  were  the  moral  difpofition  of  a  Su- 
preme Being  fuch  as  to  propagate  fomc  hap^ 
K  k 


266 


TREATISE    O  ^ 


pinefs  and  abundance  of  niifery,  and  that 
eternal,  though,  in  regard  to  his  ablolute 
property  in  ail  things  (vviiich  I  have  ofteii 
mentioned)  we  might  not  accufe  him  of  in- 
judice  ;  yet  mod  of  his  creatures  could  do 
no  other  than  lament  their  fate  in  bitter 
howli»ngs  and  deeped  agonies  of  foul,  be- 
czmle  being  and  mifery  had  been  forced  up- 
on them.  Our  glory  and  bleiledncfs  lies  ia 
this,  that  Jehovah  is  what  he  is.  "  I  am 
THAT  I  AM."  To  be  dirfaffeded  to  fuch  a 
God,   oh,  how  criminal  ! 

Moreover,  that  falvation  is  cnfured  to 
finncrs,  by  the  death  of  Chrift,  without  the 
leaft  dependence  on  any  qualifications  in 
them  ;  but,  on  the  contrary,  that  all  the 
qualitications  neceifary  to  their  enjoyment  of 
the  benefit  are  infured  by  his  death,  is  man- 
ifcfl  cxprelsly  from  Heb.  ix.  as  well  as  from 
the  whole  tenor  of  the  gofpel.  A  teftator 
infures  the  legacy,  at  his  death,  without  any 
regard  at  all  to  the  prefent  difpofition,  or 
even  the  knowledge  of  any  one  of  the  lega- 
tees. He  has  made  the  tellament,  and,  when 
he  dies,  it  becomes  unalterable,  and  the  heirs 
take  the  benefit,  whenever  it  comes  to  their 
knowledge.  This  is  the  idea  of  the  apoflle 
to  the  Hebrews,  on  this  point.  To  the  fame 
purpofc  he  writes  Titus  iii.  4,  5,  6.  "  Affcr 
that  the  love  and  kindnefs  of  God  toward.^ 
man  appeared,  not  by  works  of  righteouf- 
nels,  which  ive  have  done  ;  but  according; 
to  his  mercy  he  fa^^ed  us,  by  the  waihingot 
regeneration  and  the  renewing  ot  the  Holy 


UNJIVERSAL     SALVATION.         267 

Ghpll ;  which  he  fhcd  on  us  abundantly 
through  Jefus  Chrift  our  Savior."  So  it 
every  where  appears  from  the  holy  fcrip- 
tures,  that  the  atonement,  in  all  cafes,  in- 
fures  qualifications,  or  the  application  of  the 
whole  benefit  ;  and  not  that  cur  qualijicationi 
injure  an  atonement,  in  our  behalf  ;  that  the 
undertaking  and  purchafe  of  Chrift  is  at  the 
bottom  of  all,  leads  in  the  whole  of  the  fal- 
vation  of  Tinners,  makes  all  fure  ;  and  that 
the  whole  application  and  all  qualifications 
are  but  conlequences,  through  the  kingly 
and  prophetic  offices  of  Chnlt,  co-extcnfive 
with  his  prieftly  impetration. 

No  man  on  earth  can  ever  obtain  affur- 
ance  of  his  fafe  ellate,  or  any  good  hope  to- 
wards God,  on  any  other  foundation  than 
th«  real  and  univerfal  grace  of  God.  For, 
while  believing,  penitent  finners  are  labor- 
ing to -build  any  hope  at  all,  on  good  diftinc- 
tions,  and  good  qualifications  in  tkemlclves, 
they  can  find  nothing  but  what  points  them 
out  for  eternal  deftruftion.  And  they 
will  fink  deeper  and  deeper  in  defpair,  in 
this  way,  as  they  look  deeper  and  deeper  in- 
to thei/ hearts  and  lives  for  a\iy  ground  of 
hope.  God,  and  he  alone  is  "  the  hope  of  Is- 
rael and  Savior  thereof,  in  the  day  of  trouble." 
"  Other  foundation  can  fto  man  lay  than  that 
which  is  laid,  which  is  Jefus  Chriil."  In  fuch 
a  God  and  fuch  a  Savior,  the  vileft  finner  on 
earth  may  find  comfort  and  falvation. 
"  Look  unto  mc  and  b?  ye  faved  all  the 
ends  of  the  earth  ;  for  I  am  God  and  no^ 
jnan,  the  Holy  One  in  the  midft  of  thee," 


ia68  TREATISE    ON 

We  may  add,  that  this  underflanding  of 
divine  revelation,  not  only  leaves  the  holy 
bible  free  from  all  contradiftions  and  incon- 
liflencies  ;  but  alio  takes  away  the  main 
ground  of  all  deiftical  fcruples  and  doubts. 

Many  are  inclined  to  deifm,  under  the 
light  of  divine  revelation,  becaufe  they  fee 
nich  an  infinite  variety  of  opinions  among 
revelationifls,  innumerable  different  fc6ls 
among  thofe,  who  in  common,  hold  the  ia- 
cred  bible  for  their  rule  of  faith.  They  are 
all  alike  concerned  in  the  great  things  con- 
tained therein,  and  alike  fincere  and  honeft 
in  what  they  profefs  to  believe  ;  yet,  there 
is  fuch  variety  of  opinion,  and  fuch  oppo- 
fition  of  fentiment,  in  many  points,  ma- 
ny are  thence  inclined  to  doubt  whether 
the  doftrine  of  fuch  a  fpccial  reyelation  is 
not  wholly  gioundlefs  ;  and  fo  fall  away  in- 
to infidelity. 

On  my  pica,  all  this  inducement  to  de- 
ifm is  removed.  We  confider  the  all-wife 
and  fovereign  God,  as  enlightening  man- 
kind in  various  meafures  and  degrees,  in  his 
own  time,  way  and  manner.  AH  are  right 
in  fome  dcgrc<\  more  or  lels,  and  none  but 
•what  have  much  darkncfs  mixed  with  the 
befl  light  they  have.  All  agree  in  one,  as 
far  as  light  is  given  to  each  refpcftivcly. 
They  differ  not,  on  the  account  of  their 
knowledge  of  the  bible,  fo  far  as  they  un- 
derffand  it  ;  but  only  for  want  of  more 
knowledge  of  it,  ajid  a  better  underflanding 
of  its  true  meaning.  Thus  all  fe6ls  m  the 
world,   all  opinionifls,   however  diverfe  ia 


UNIVERSAL    SALVATION.  269 

inany  things,  do  indeed  confpire  and  unite 
in  confirming  the  truth  of  the  facred  bi- 
jblc. 

When  I  hear  all  that  pdpijls  fay  of  reli- 
gion, though  I  perceive  great  ignorance  and 
darknefs  in  them  ;  yet  I  have  thence  great 
confirmation  that  there  is  indeed  a  fpecial 
revelation  from  God,  and  that  the  fame  is 
contained  in  the  old  and  new  teflanietits. 
When  I  find  mahomctans  defendnig  the  old 
tellament,  though  they  deny  the  new,  I  am 
by  them  confirmed  in  the  truth  of  both. 
Yea,  when  I  hear  any  pagans  in  the  world,  ^ 
talk  about  their  own  religion,  (for  none  are 
Tvithout  religion)  I  eafily  fee  fomething  they 
have  derived  from  the  bible,  in  fome  indi- 
reft.way  or  other  :  Even  as  we  have  light 
from  the  fun  by  way  of  the  moon,  and  many 
other   media  of    reflexion  :    all    witneirinir 

o 

alike  that  there  is  a  fun.  So  every  leO;  of 
pagans  on  earth  coniinn  me  in  my  faith.  I 
find  they  are  all  taught  of  God,  as  the  bible 
teaches,  fo  far  as  they  are  tjiught  at  all. 
Their  many  errors  are  all  owin,-  to  neorative 
co»fiderations.  i.  e.  Where  light  extends  ni> 
further,  darknefs  will  remain  on  then*  minds. 
So  far  as  God  has  been  pieafcd  to  lead  them 
to  the  knowledge  of  tiuth,  they  are  right  ; 
and  in  all  befide  they  muft  be  wrong.  So 
when  I  take  a  view  of  the  great  variety  of 
opinions  ^xnol\g  prGtcJlants,\</hom\  lookup- 
on  more  enlightened  than  any  other  people 
in  the  v/orld  ;  they  all  confirm  me  in  the 
belief  that  the  bible  is  from  God  :  though 
they  greatly  vary  in  many  things,  and  op- 


270  TREATISE     ON 

pofe  one  another  in  points  almoft  cndlefs  to 
name. 

If  I  am  right  in  my  undcrftanding  of 
God's  defi^jn  and  method,  his  merciful  and 
wife  plan  of  operation  to  fave  a  guilty 
world  by  his  dear  Son;  then  my  faith  is 
juilly  confirmed  by  all  thefe  things,  which, 
on  any  other  principles,  will  tend  greatly  to 
confound  the  mind.  On  any  other  Scheme 
of  falvation,  a  very  few  there  be,  but  what 
are  deftined  to  eternal,  unutterable  torments. 
Who  alas  !  are  thofe  few  that  fhall  efcape  ? 
All  arc  damned  by  each  other ;  and  I  think  with 
equal  authority.  But,  bleifed  be  God,  the 
great  judge  is  the  Savior,  of  all  mem, 
and  liath  taken  away  the  fin  of  the  whole 
world. 

I  AM  edified,  and  comforted  by  every  fe- 
rious,  honefl  man,  that  I  hear  talk  upon  his 
religion,  whatever  degrees  of  light  God  hath 
been  pleafed  to  give  him,  be  they  more  or 
lefs.  I  am  mofl  edified  where  there  is  moft 
light  :  but  truly  the  light  is  fweet,  even  in 
the  leaft  degrees  of  it,  I  find  fomcthing 
from  God  given  to  every  fe6f ,  and  party ; 
and  that  gives  me  delight.  So  it  is  with  rae, 
and  fo  it  muft  be  with  all  that  receive  di- 
■vine  revelation  in  this  light.  Which,  I 
think,  is  one  mark  that  it  is  the  true  light, 
in  which  we  ought  to  underlland  it  ;  as  it 
bears  the  flamp  of  its  divine  Author,  who 
*'  is  the  true  light,  which  lighteth  every 
MAN  that  Cometh  into  the  world."  Andoh! 
what  charity,  love,  and  mutual  friendfhip 
fpufl  flow  from  fuch  a  view  of  God  and  h^ 


UNIVERSAL     SALVATION.  Sjl 

Ways  !  This  is  that  chanty  which  is  the  bond 
of  peifednefs* 

There  is  no  other  doflrine  of  grace,  that 
will  fo  encourage  the  ufe  of  all  the  means  of 
grace  and  falvation,  and  fo  enforce  upon 
our  minds  the  fitnefs  and  propriety  of  ali 
the  inftitutions  of  the  gofpel. 

I  CONSIDER  the  whole  divine  plan  con- 
ne6ted  indiffolubly  :  All  made  fure ;  not  in 
any  diftinftion  of  means  and  end  ;  but  all 
in  one  indiflbluble  chain.  So  that  it  is  as 
true  and  proper  to  fay,  that  none  can  be 
faved  without  regeneration,  repentance,  faith, 
and  holinefs,  ars  to  fay  that  the  extreme  link 
in  any  chain  cannot  be  drawn  forward,  by 
an  hand  at  the  oppofite  end  of  the  chain, 
unlefs  every  link  in  the  fame  chain  is  moved. 
It  is  always  true,  and  always  will  be,  that  he 
that  believeth  not  Ihall  be  damned,  and  is 
indeed  damned  perfonally,  fo  long  as  he  re- 
main in  that  Hate.  "  He  is  condemned  al- 
ready ;"  "  the  wrath  of  God  abideth  on 
him,"  and  will  fo  abide,  until  he  is  brought 
out  of  .that  ftate  of  infidelity  and  impeni- 
tence. 

The  greater  our  hope  is  in  the  ufe  of 
means  to  obtain  any  important  end,  the 
greater  will  be  our  exertions  in  every  cafe, 
without  exception.  Full  aifurance  of  fuc- 
eels  will  excite  the  greatefl;  exertions  of  all, 
provided  wc  know  that  fure  fuccefs  is  only 
in  this  way.  So,  when  Paul  told  the  failors, 
from  the  mouth  of  an  anfjel,  that  not  one  of 
their  lives  fliould  be'loll  by  the  fhipwreck. 


272  TREATISE      ON 

Ads  xxvii.  they  exerted  themfelves  mucli 
the  more  vigoroufly  to  obey  his  diredions 
afterwards,  in  ufing  the  means,  as  he  told 
them  it  was  the  only  way  in  which  they 
could  be  laved.  Every  careful  oblerver  of 
human  nature,  and  of  the  force  of  motives, 
well  knows  it  is  fo  in  every  cafe.  If  the 
end  is  very  important  in  our  view,  and  there 
is  but  juft  one  way  to  attain  it  ;  yet,  if 
fucccfs  in  that  wav  is  altogether  dubious, 
and  moft  likely  our  labors  and  efforts  will 
be  all  in  vain,  we  might  probably  exert  our- 
ielvcs  in  fome  degree,  though  with  a  faint 
heart.  But,  let  us  know  alfuredly  we  fhall 
attain  our  important  end,  if  we  will  exert 
ourfelves  with  all  our  might,  and  that  this 
is  the  only  way  ;  this  will  animate  all  the 
powers  we  have,  and  we  fliall  engage  to  pur- 
pofe.  The  cafe  is  juH  the  fame  in  this  mat- 
ter of  infinite  weight,  as  in  other  cafes  of  a 
temporal  concern  ;  excepting  only  that  our 
exertions  are  excited  with  much  greater 
force. 

Moreover.,  the  infinite  reafonable:jefs  of 
religion  and  the  fervice  of  God;  the  un- 
fpeakahlc  pleafureof  it,  and  the  luperior  re- 
ward in  heaven,  in  proportio-ii  to  our  fignal 
obedience  and  piety  in  this  ftate  ot  proba- 
tion ;  the  great  and  good  inflnence  of  religion 
and  virtue,  as  relative  to  the  fpiritual,  and 
even  temporal  good  of  our  fellow-men.  and 
many  other  confiderations,  too  many  now  to 
Ipecify,  all  recommend  the  careful  ufe  of 
the  mear^s  of  grace  and  falvation,  and  a  life 
of  piety  and  virtue  in  this  world.     In  this 


UNIVERSAL     SALVATION.  273 

©f  piety  and  virtue  in  this  world.  In  this 
way  of  faving  fmners,  God  manifefts  his 
infinite  wifdom  and  goodnefs  in  laying  out 
for  rational  creatures  and  moral  agents, 
work  adapted  to  their  rational,  moral  na- 
tures, and  full  of  comfort,  pleafure,,  and 
joy.  Salvation,  however,  was  not  appoint- 
ed for  the  means  of  it ;  but  the  means,  for 
eternal  falvation,  which  was  eternally  made 
fure,  in  the  covenant  of  redemption,  to  that 
race  of  beings  whole  fin  the  Lamb  of  God 
came  to  take  away. 

It  has  ever  been  the  fenfe  of  the  moil  en- 
lightened part  of  chriftians,  that  the  dotlrine 
of  ele6tion,  and  of  the  certain  perfeverance 
of  believers,  were  doftrines  tending  to  en- 
gage them  the  more  in  the  ufe  of  means. 
The  do6trine  of  eleftion,  as  I  have  defined 
it,  hath  a  greater  influence  of  the  fame  kind, 
as  it  difplays  a  more  extcnfive  love  of  God 
to  men,  and  gives  us  more  enlarged  views  of 
free  grace,  and  makes  poor  finhers  more 
dependent  on  God  in  every  view. 

If  this  do6frine  does  indeed  take  hold  of 
our  fouls,  oh  !  what  a  facrifice  of  love  fhall 
we  offer  to  God,  even  our  whole  fouls  and 
bodies  !  How  fliall  we  love  God  and  all  his 
creatures  for  his  fake  !  How  fhall  we  love 
our  dear  Savior,  and  all  for  whom  he  died, 
for  his  fake,  whether  to  us  friends  or  enemies, 
known  or  unknown,  Jews  or  gentiles,  bar- 
barians, Scythians,  bond  or  free!  Jefus  hath 
died  for  them  all  ;  he  loves  them  all;  and 
he  will  bring;  them  all  into  his  kinsdom. 
He  will  reconcile  the  world  to  himielf, 
L  1 


274  TREATISE     O  n 

r.ot  imputing   iniquity.     The   ends   of  th^ 
earth  lliali  look  unto  him  and  be  faved. 

It  is  aiiother  token  of  true  gofpcl  faith, 
and  truly  evangelical  principles,  that,  in  the 
excrcifc  of  them,  good  people  find  thcm- 
fclvcs  happy  in  their  own  lot,  and  are  not 
uncafy  or  envious  towards  others. 

Whoevf.r  has  that  fenfe  of  the  word  of 
God,  which  I  maintain,  will  enjoy  this  hap- 
pincfs.  They  are  quite  willing  that  all 
mankind  fliould  enjoy  every  favor  and  bleff- 
ing  God  is  pleafed  to  bcdow.  They  delight 
in  the  gracious  communications  of  God, 
every  where.  If  the  friends  of  God  have 
many  bleffings,  they  delight  therein  ;  and 
if  they  that  at  prefent  know  not  God,  a- 
bound  in  outward  good  things,  they  delight 
m  God's'mcrcy  thus  far  towards  them.  They 
would  by  no  means  exchange  their  own  en- 
{oyments,  whatever  their  circumftanccs  may 
be  in  worldly  things,  for  all  the  enjoyments 
of  thofe  in  a  ftate  of  darkncls,  and  igno- 
rance of  the  great  falvation.  They  well 
kno'v  that  their  real  happincfs  is  as  much 
greater  than  that  of  the  unrenewed,  as  arc 
the  manifeflations  of  divine  light  and  love 
to  their  fouls.  They  feel  thcmfclvcs  hap- 
py in  the  knowledge  of  God  and  Jefus  Chrill. 
This  is  life  and  heaven  to  their  fouls.  Their 
ncqiiaintancc  wuh  God  is  peafetk  peace. 
Their  fenfe  of  the  lure,  final  mercy  of  (iod 
to  all  men,  whom  indeed  they  ardently  love, 
docs  much  add  to  their  conlolation.  Ont^ 
that  loves  and  pities  all  finncrs,  as  the  gof- 


UNIVERSAL     SALVATION.  2^^ 

pel  requires,  and  as  all  that  have  a  gofpel 
fpirit  do,  cannot  feel  fo  happy  in  a  perlua- 
fion  that  mofl  of  them  will  be  e  tern  ally 
damned,  as  they  do,  who  believe  that  '•  God 
will  have  all  men  to  be  faved." 

They  who  have  that  fenfc  of  God  and  fai- 
vation  which  I  plead  lor,  are  exceeding 
happy  at  all  times,  in  fucli  a  God  and  fuch 
a  falvation.  Indeed  their  fouls  defire  no 
more.  "  Whom  have  I  in  heaven  but  thee? 
and  there  is  none  upon  earth  that  I  delire 
befides  thee."  Such  well  know  that  godli- 
neis  carries  ils  own  comfort  along  wiih  it, 
even  in  the  prefent  v/orld,  having  promiie 
of  the  life  that  now  is,  as  well  as  that  which 
is  to  come.  I  am  very  confideot  in  ai- 
firming,  that  they  v^^ho  know  God  and  his 
ialvation,  in  the  light  I  have  reprefented, 
wull  be  filled  with  exceeding  joy,  and  vs^ill 
Q.nvy  no  pcrion  on  earth  ;  but  will  rejoice 
in  all  the  good  that  any  enjoy.  If  this  be 
the  erfeti  of  thefe  doctrines  wrought  in  the 
heart,  they  are  doubtlefs  according  to  god- 
linefs. 

I  AM  very  fenfible  no  maan  will,  or  cvci'' 
can  fully  and  cordially  believe  in  iuch  a  cha- 
racter of  God,  and  fuch  a  falvation,  with- 
out the  fpecial  energy  of  divine  power  and 
grace,  which  is  fitly  called  regener^ition 
Others  may  have  a  dgdlrinal  belief  of  th^^i^ 
things,  in  iome  fenfe  ;  but  to  feel  the  reahc;.- 
of  thsXe  glorious  truths  in  the  foul,  require  : 
a  fupernatural  work  on  hearts  io  difai^cied 
to  God  as  ours  are  in  a  natural  flate,  y^<" 
judge  of  God's  feelings  towards  us,  by  0!iv> 


2^6  TREATISE      ON 

towards  him,  as  all  natural  men  do.  There- 
fore, none  but  new  creatures,  can  believe 
fuch  glorious,  aflonifhing  truths  as  thefe,  with 
all  their  hearts,  without  hefitation,  and  wiih 
joy  and  peace  in  believing.  No  man  can  be 
fully  latisfied  with  this  doftrine.  until  God 
has  created  in  his  foul  a  friendfhip  towards 
himfclf.  When  he  knows  by  experience 
that  he  loves  Cod,  he  will  believe  that  God 
can  love  finners  freely.  They  that  truly 
know  God,  have  a  very  different  fenfe  of  the 
love  of  God,  from  that  of  a  blind  world, 
whofe  eyes  are  fail  clofed  in  infidelity. 

The6E  thoughts,  moreover,  lead  us  to 
fee  the  grimt  duty,  and  propriety  of  fupport- 
ing,  and  maintaining  gofpel  ordinances  and 
inditutions  in  the  world,  and  giving  all  due 
encouragement  to  the  bell  inftrutlors  in  the 
way  of  lalvation,  that  we  can  obtain,  whe- 
ther God  hath  been  pleafedto  enlighten  them 
more  or  lels.  The  blelfmg  of  luch  inftruc- 
tion  and  ordinances  is  great  in  every  view, 
temporal  and  fpiritual.  This  is  God's  wife 
and  merciful  way  to  make  us  know  the 
things  freely  giv<;n  us  of  God,  and  to  give  us 
great  prefent  comfort  in  thefe  things,  and 
glorious  hopes  of  eternal,  conlummate  hap- 
pinefs  i\i  the  life  to  come.  No  other  plan 
of  religion  can  ever  fo  much  animate  a  peo- 
ple, to  attend  the  worlhip  and  ordinances  of 
God,  to  hallow  his  fabbaths,  and  reverence 
his  fan£luary,  and  to  love  their  fpiritual 
guides  mod  cordially,  and  account  them 
worthy  of  double  honor,  for  their  works 
fake,  efpecially  thofc  who  labor  in  word  and 


UNIVERSAL     SALVATION.         277 

doftrlne.  In  a  word,  thefe  principles,  if 
they  really  take  hold  of  the  heart,  will  have 
every  happy  effc6l  that  the  gofpel  requires  of 
us. 

Again  ;  It  is  an  evidence  of  true,  gof- 
pel do6lrine,  if,  when  cordially  believed,  it 
will  make  us  willing  and  joyful  that  God 
fhould  be  at  the  head  of  the  univerfe,  ol- 
'mighty,  ahjolutc  Sovereign  in  all  things,  God 
over  all,  hkjfcd  foreverniore  ;  alfo  if  it  make 
creatures  willing  to  keep  their  own  proper 
place,  at  the  feet  of  Jehovah,  and  rejoice 
to  be  abfolutely  dependent  on  fuch  a  God, 
and  at  his  abfolute,  fovereigu  difpofal  for- 
ever and  ever. 

This  idea  of  God,  and  this  underftand- 
ing  of  his  word,  will  have  fuch  a  blefl'ed  ef- 
fect on  every  believing  foul.  We  fhall  fee 
clearly,  that  Jehovah  is  by  nature  God,  and 
worthy  to  be  God  over  all  ;  and  we  fliall 
exceedingly  rejoice  that  we,  and  all  crea- 
tures are  in  his  hands,  as  the  clay  in  the 
hands  of  the  potter.  We  can  truft  him  with 
as  much  joy,  as  fafety.  And  we  fee,  that  all 
the  world  may  v/ell  rejoice  in  his  abloiute, 
fovereign  laile.  Then  we  fhall  break  out  in 
raptures  of  holy  joy,  "  The  Lord  reigneth, 
let  the  earth  rejoice,  let  the  multitude  of  the 
ifles  be  glad  thereof."  Then  we  ihall  cry 
out  with  unfeigned  lips,  ''  Praife  the 
Lord  all  his  works,  in  ail  places  of  his  do- 
minion :  Blefs  the  Lord,  O  inv  foul.'" 
When  Gol  hath  given  fouls  this  under- 
flanding  to  know   the  truth,  they  will  t.z-* 


27^  TREATIsfc    ON 

ceedinglv  rejoice  that  God  is  what  He  is,  and 
that  they  are  his  creatures,  in  the  proper 
relation  of  creatures  ;  that  is,  in  a  ftate  of 
intire,  abfolute,  and  everlafting  dependence 
on  fuch  a  being  as  Jehovah. 

The  limitarian  fcheme  never  can  have  this 
operation  on  our  fouls.  God  himfelf  has 
fixed  his  own  laws, "in  our  fouls,  that  abfo- 
lutely  forbid  it.  The  law  of  nature  is  as  re- 
ally and  truly  the.  law  of  God,  as  the  written 
word.  Thofe  narural  and  inevitable  feel- 
ings, which  are  common  to  all  rational  crea- 
tures, whether  holy  or  linful,  whether  an- 
gels or  men,  or  of  whatever  rank  or  def- 
cription,  are  indeed  the  laws  of  God.  The 
whole  law  of  nature  is  the  law  of  Jehovah, 
the  Author  of  nature  ;  and  a  pure  law  too. 
liy  this  law  of  God,  he  has  made  it  forever 
abfolutely  impoffible  that  any  creature 
fliould  cordially,  without  any  averlion  of 
foul,  freely  confcnt  to  be  forever  and  ever  in 
the  mod  inexpreflible  pain  and  torment. 
God's  law  of  nature  cries  out  again  ft  it, 
with  all  the  authority  of  the  divine  Being 
himfelf.  Much  lets  can  any  holy  foul  be 
willing  to  be  an  eternal  finner,  an  everlaft- 
ing  enemy  to  God,  which  is  the  grand,  clTen- 
tiai  thing  in  that  hell  the  Unitarians  plead 
for. 

God  docs  not  fet  his  own  laws  in  oppofi- 
lion  to  one  another.  He  does  not,  by  one 
Jaw,  call  upon  us  to  avoid  pain  and  mifery 
as  much  as  we  can,  and  by  another  bid  us 
be  plcafed  with  it.  Much  lefs  does  he,  by 
one  lawj  command  us  to  be   holy  and  love 


UNIVfiRSAL    SALVATION.  279 

him  fupremely,  and  ferve  him  in  all  holy 
and  perfe6l  obedience,  and,  by  another  law, 
command  us  to  be  quite  willing  to  hate  and 
rebel  againft  him  to  all  eternity.  For  us  to 
obey  two  laws  direflly  oppofite,  is  as  im- 
poffible  as  to  fcrve  two  oppofite  maftcrs. 
But  on  the  plan  which  I  fupport,  we  may, 
if  our  hearts  are  right,  keep  all  the  laws 
of  God  in  glorious  harmony,  and  find 
that,  in  keeping  them  there  is  great  re- 
ward. 

The  limitarians  do  indeed  tell  us,  that 
all,  under  their  eternal  decree  of  reproba- 
tion, ought  finally  to  be  willing  to  be  dam- 
ned. Many  of  them  fay,  that  every  mau 
muft  be  brought  to  this  willingnefs,  before 
he  can  be  faved ! !  God  grant  them  further 
light,  that  they  may  better  underftand  his 
nature,  chara6l«r,  and  wife,  harmoniou.s 
laws. 

On  the  prefent  plan,  I  can  will  all  that 
God  wills,  and  do  all  that  God  bids  me, 
if  my  heart  is  right,  and  that  with  great 
alacrity  and  joy.  I  am  willing  to  keep  my 
0W71  place,  as  a  creature  of  God,  and  I  re- 
joice that  my  God  will  forever  keep  his, 
that  Jehovapi  will  fit  on  the  throne  of  ab- 
folutc,  univerfal  government  to  all  eternity. 
I  rejoice  that  he  doeth  hispleafure  in  the  ar- 
mies of  heaven  and  among  the  inhabitants 
of  the  world,  that  none  can  flay  his  hand, 
neither  may  any  fay  unto  him  what  doeil 
thou  ?  I  want  no  fecurity  but  what  I  have 
in  the  nature  and  character  of  God,  as  dif- 
played  in  his  works  and  word,  through  his 


280 


TREATISE     OH 


own  Son,  the  brightnefs   of  his   glory,    and 
the  exprefs  image  of  his  perfon. 

I  THINK  thofe  principles  cannot  be  wrong 
that  have  this  native  efFeft  on  the  foul  ;  nor 
thofe  right,  which  require  of  us  oppohte 
things  and  abfolute  impoffibilities. 

I  HAVE  before  obferved,  that  perfonal 
damnation  in  hell,  is  not  once  afferted  in  the' 
bible,  of  any  particular  perfon  ;  nor  a  word 
of  that  nature  faid,  but  what,  agreeable  to 
the  whole  genius  and  tenor  of  divine  reve- 
lation, points  to  a  fubflitute.  I  add,  in  this 
place,  tiiat  no  fuch  thing  is  faid  even  of 
Judas  himfelf ;  though,  as  the  englifh  words 
fland,  in  our  tranflation,  there  is  more  that 
feems  to  favor  fuch  a  tenet,  than  in  any 
other  paifage  of  facred  writ. 

In  our  englifh  bible  we  have   the  words 
thus,    "   It  had  been  good  for  that  man  if  he 
had  not  been  born."     Mat.  xxvi.   24.    and, 
in  Mark  xiv.  21.      "  Good  were   it  for  that 
man  if  he  had  never  been  born."      Now   if 
this  tranflation  were  ever  focxa6l  and  literal, 
it  would  by  no  means  overthrow    the   ge- 
neral tenor  of  reaioning  from  the  nature  and 
word  of  God,  which  we  have  been  led  into. 
It  might,  without  any  unreafonablc    flrain- 
ing  of  words,  be  underflood,  only   as   one 
of  the  many  awful  denunciations   we   have 
of  the  voice  of  juRice,   all  filenced  and  fa- 
tisfied  in  the  great  furety.      I  appeal,  how- 
ever,   to    every    learned    reader,    that    the 
franflation  of  thefe  words  is  not  juU,  nor 
grammatical.     The  following  words  are  ex- 


UNIVERSAL     SALVATION.        28l" 

aftly  literal  and  grammatical.  ^'  Goodxverc 
it  for  him,  if  he  had  not  been  born  that 
man,"  or  fuch  a  man.*  Much  better  in- 
deed, had  it  been  for  Judas  if  he  had  not 
been  born  fuch  a  prodigy  of  wickednefs. 
So  much  the  di\^ine  fpirit  fays.  But 
by  no  means,  fays  that  Judas,  or  any  other 
man,  fhali  be  a  iofer  by  exiftence,  on  the 
whole.  This  I  notice  by  the  way  as  jufly 
though  not  ciTential  to  the  grand  argument. 

It  is  alfo  evident  that  we  have  a  right 
underftanding  of  the  chai-a6ter  of  God  and 
his  word,  if  we  are  thence  affeQed  with  holy 
fear  and  trembling,  mixed  with  holy  joy 
and  engagednefs  of  heart  to  ferve  God. 

This  fenfe  of  God  and  falvation,  now 
maintained,  hath  certainly  fuch  an  eiTeft  on 
the  foul.  To  think  of  fuch  a  God,  whofe 
abfolute  property  we  are  :  To  confider 
what  fmners  we  indeed  are,  and  how  juRly 
deferving  of  his  awful  wrath  and  vengeance 
to  all  eternity:  And  that  we  can  do  nothing 
to  help  ourfelves,  and  no  creature  can  help 
us  :  That  all  our  hope  originates  from  the 
nature  and  fovereign  purpofe,  and  decree  of 
God,  utterly  contrary  to  all  our  deferts  r 
To  think  what  we  muft  be  to  all 'eternity,  if 
juftice  fhould  only  take  place  upon  us,  (and 
let  God  do  what  he  will  with  us,  we  can  never 
M  m 

*  ^^        "^      '  '      •        '  'a        '        " 

^    ytOcXoV    XV   OCUTCa,      Bi     itK    £y£VV71<JVl    0     uv 


28  a 


TREATISE     ON 


open  our  mouths  with  any  charge  of  injuf- 
tice  on  the  abfolute  Proprietor  of  all  thing?) 
this  will  fill  our  whole  fouls  with  fear  and 
trembling.  Alfo,  to  find  the  nature  and 
difpofition  of  the  great  and  terrible  God  fo 
difplayed  in  his  word,  as  to  fee  that  this, 
and  A-'i-j  alone,  is  our  full  and  everlafting 
fccurity  :  That  our  everlafting  fafety  lies  in 
the  nature  of  the  great  God,  and  no  where 
elfe  :  This  I  fay,  will  fill  us  with  exceeding 
joy,  and  engage  us  carneftly  in  all  the 
means  of  falvation,  which  luch  a  great  and 
glorious  God  hath  appointed.  Knowing 
that  this  awful  and  endearing  Jehovak 
faveSjOn^  in  his  own  way;  how  thankful  fhall 
we  be  that  he  has  told  us  the  way,  and  mar- 
ked out  the  path  !  Moft  certamly,  this  will 
make  us  work  out  our  own  falvation  with 
fear  and  trembling.  We  (hall  indeed  ferv'e 
the  Lord  with  fear,  and  rejoice  with  tremb- 
ling- 

Xo  view  we  can  have  of  the  way  of  fal- 
vation, but  this,  will  aflPeft  us  with  that  un- 
diflenxbled,  unfeigned  humility,  which  the 
gofpcl  requires.  But  this  will  make  us  ef- 
tcom  others  better  than  ourfelves,  and  that 
without  any'compliment  at  all  ;  not  only 
fomc  others,  but,  in  the  natural  fcnfe  of 
the    phrale,    others  in  the  general  view. 

Every  man  that  feels  the  truth  and  force 
of  this  doftrine,  will  really  feel  and  know 
that  he  is  worfc  than  other  men,  yea,  than 
any  other  m.in  that  ever  had  exiflence  ;  be- 
cauic  he  knows  fo  much  more   of  himfelf 


UNIVERSAL     SALVATION.  283 

than  of  any  other  man  ;  alfo,  becaufe  the 
belief  of  this  doftrinc  is  attended  with  real, 
gofpel  charity  towards  all  men,  even  that 
charity  which  hopeth  all  things.  Such  a 
fenle  of  God  and  falvation,  and  fuch  a  view 
of  himfelf,  will  make  any  man  cry  out,  in 
the  utmoft  fincerity,  and  without  fo  much 
as  the  fhadow  of  a  compliment,  furely  I  am 
more  biiitifh  than  any  man  :  I  have  not  the 
underflanding  of  a  man  :  I  neither  learned 
wifdom.  nor  have  the  knowledge  of  the  holy  : 
I  abhor  myfelf  and  repent  in  duft  and  afhes. 

Such  indeed  is  the  very  nature  of  all 
mankind,  that,  while  they  build  their  confi- 
dence of  God's  eternal  favor,  on  good  marks, 
and  good  diftinftions  in  themlelves  ;  and 
thence  conclude  they  fhall  be  faved  and 
moft  others  damned,  it  will  feed  their 
pride,  and  puEF  their  fouls  up  with  haughti- 
nefs.  They  may  fay  what  they  pleafe,  of 
*'  mere  grace,"  "  oner  e  favor,"  ''free  grace," 
^^  free  favor  :"  Not  the  lefs  proud  will  they 
be  for  all  this  ;  but  quite  the  reverfe. 

Nothing  in  the  univerfe  hath  a  more 
powerful  operation  on  human  fouls,  to 
make  them  proud,  than  that  great,  exalted, 
renowned  perfonages  have  fingled  them 
out  AS  fpecial  favorites.  A  full  confi- 
dence that  the  infinitely  exalted  Jeho- 
vah hath  done  it,  wall  make  every  man, 
while  in  this  world,  feel  juil  as  the  phari- 
fee  did,  when  moved  by  the  fame  inward 
fentiment.  Merely  a  lenfe  of  the  greateft 
favors  will  make  no  man  proud  ;  but  bring 
in  the  idea  of    comparifon  and  diftinQion, 


284  TREATISE       ON 

and  it  will  make  every  man  fo,  while  under 
the  moral  infirmities  of  nature  which  attend 
us  in  the  prefcnt  world.  But  on  my  plea, 
every  valley  is  filled,  and  every  mountain 
and  hill  is  brought  low,  and  the  cooked  is 
made  flrait,  and  the  rough  places  plain,  and 
the  Lord  alone  is  exalted.  This  will  bring 
down  every  high  thought  and  imagination, 
that  exaltcth  itlelf  againft  the  knowledge  of 
Chrift,  and  bring  all  into  iubjc6lion  to  the 
obedience  of  faith. 

It  is  very  natural  for  many  to  make  infe- 
rences, and  draw  confequences  from  what 
is  faid  concernincf  the  falvation  of  mankind, 
and  apply  the  fame  to  other  ranks  and  01- 
ders  of  beings,  which  we  know  little,  or 
nothing  about. 

Thus,  they  apply  thefe  doftrines  to  the 
cafe  of  the  mifcrable,  fallen  angels.  I  think 
we  proceed  upon  very  uncertam  ground,  in 
all  fuch  rcafonings  and  applications.  God 
has  been  plcaied  to  acquaint  us  a  little,  and 
but  a  very  little,  with  any  other  ijitelligent 
creatures,  whether  holy  or  unholy,  but  thofe 
of  our  own  rank  and  order,  our  fellow 
men.  Yet,  as  it  does,  in  certain  rcipefts, 
concern  our  duty  and  praftice  in  this 
tvorld,  to  know  iomething  of  holy  angels, 
and  alfo  of  evil  angels,  we  are  made  lo  far 
acquainted  with  then-  refpeftive  dilpofitions 
and  circumflanccs  as  relates  to  our  pra6licc, 
and  no  farther. 

We  are  taught,  that  many  of  the  angels 
have  been  very   (inful  and  very  miferablc  a 


UKIVERSAL    SALVATION.  285 

great  while,  and  that  they  are  very  affidu- 
ous,  crafty,  and  malicious  to  oppofe  the 
happinefs  of  the  human  race,  and  promote 
all  the  lin  and  miiery  they  can.  We  are 
told  that  the  holy  angels  are  of  a  direft  con- 
trary difpofition  and  chara6ler.  And  we 
are  taught,  in  the  word  of  God,  how  to  con- 
duct ourfelves  relative  to  both.  This  is  as 
much  as  God  hath  feen  fit  to  reveal  to  us  on 
this  fubjecl.  I  have  often  thought,  that 
the  immodefty  of  mankind  is  as  much  dil- 
covered  in  many  pofitive  affertions  about 
the  angels,  as  in  any  one  thing. 

This,  however,  I  fuppofe  we  may  fay 
concerning  the  miferable,  condemned  an- 
gels, that  they  are  as  great  fmners,  as  we 
hy  nature  are,  in  proportion  to  the  quantity 
of  being  they  poffels  ;  and  greater  finners 
than  we  are  by  nature,  only  in  confideration 
that  they  are  of  an  higher  rank  than  we, 
and  hai'e  a  greater  meafure  of  exiRence  ; 
but  lefs  finners  than  we  in  one  very  capital 
view.  For  they  have  not  finned  againil  a 
Kinsman  Redeemepv,  and  the  procia.ma.- 
tions  of  fuch  a  gofpel  as  we  have  defpiied. 

We  may  alio  fay,  that  even  to  this  day 
(for  ought  we  know)  they  have  as  much 
caufe  of  eternal  defpair  as  the  human  kind 
once  had,  during  the  fpace  between  the  mo- 
ment of  our  original  rebellion,  and  the  firfl 
intimation  of  a  Savior  :  That  they  juPJy 
deferve  endlefs  damnation,  by  the  very  na- 
ture Oi  their  criminality,  as  well  as  we  : 
And  that  thev  will  certainly  be  eternally 
damned,    in   the   voice   of  juilice,  and  we 


/ 

^86  TREATISE     ON 

know  of  no  declaration  of  grace  that  relates 
to  them,  any  more  than  the  human  kind 
once  did,  with  regard  to  miferable,  damned, 
or  condemned  finners,  of  our  own  order. 

We  may  further  fay,  that  God  can  cer- 
tainly do  them  no  wrong,  any  more  than  he 
can  us.  If  their  mifery  is  endlefs,  or  if  ours 
had  been  fo  ;  the  will  of  God  is  ncceflarily 
'juft,  and  the  only  llandard  of  all  juflice 
and  right€Oufnefs,  for  this  grand,  all  im- 
portant reafon,  which  I  would  not  (o  often 
repeat,  were  it  not  of  the  utmoilconkquence 
that  it  Ihould  fink  deep  into  our  louls  and 
never  be  unthought  of,  viz.  his  abfolute, 
underivcd.  univerlal,  and  everlafting  pro- 
perty in  all  things. 

If  we  fay  more  than  the  above,   I  appre- 
hend, we  do  no  honor  thereby  to  our  protef- 
fion  of  gofpel  humility  :   Or  rather,  that  we 
tranfgrefs    in    exercihng   ourfelves   in   great 
matters,   or  thin'^^s  too  hioh  for  us,  that  we 
know   not  ;   and  darken    counfel    by    words 
without  knowledge.      Who  can  fay  that  the 
fame  God  who  found  a  way  for  our  recove- 
ry, can  find  none  for  theirs,  throughout  an 
interminable  eternity  ?    Or   who    can    lay, 
that  even  our  own  all-fufficicnt  Savior  will 
not,  in  fomc  way.  unknown  to   us    at    pre- 
fent,  be    found  hereafter  the    Head  of  all 
principalities  and  powers,  in  a  more  graci- 
ous fenfe  than  we  have  imagined,  even  in 
an  infinitely  merciful  fcnfe  to  the  father,  the 
devil,    as    well    as    to  his    children  ?    W'ho 
can  fay  that  a  Savior,  of  fuch  unfcarchable 
n-hcs  of  grace,  fuch  boundlels  wifdoni  and 


UNITE  P^  SAL     SALVATION.         287 

power,  will  not,  in  his  own  way  and  time, 
make  every  knee  bow  to  him,  in  one  and  the 
fame  fenfe,  and  every  tongue  confels,  from 
one  and  the  fame  fpirit,  that  he  is  Lord  of 
all  to  the  glory  of  God  the  Father  ?  Who 
can  fay  that  God  will  not,  in  fome  future 
period  of  endlefs  duration,  gather  together  in 
ON.tt,  ALL  things  in  Chrijl,  both  in  heaven  and 
en  earth  and  under  the  tarth,  in  the  moft 
plain  and  fimple  underftanding  of  ihe  tenns  ? 
Who  can  fay,  that  he  will  never  wholly  con- 
quer death,  though  it  be  the  lall  enemy, 
and  ftiall  furvive  every  other  conquefh  of 
his  J  even  death,  in  the  moft  common,  fcrip- 
ture  fenfe  of  the  word,  including  fpiritual 
death,  which  includes  all  fmfulnels,  as  well 
as  natural  death  ? 

Who  can  fay,  that  the  greateft  fulTerers, 
and  thofe  who  are  thrown  into  the  greatefl 
diftrefs  and  horror,  fave  one,  fliail  be  on 
the  whole  lofers  by  their  having  been  cal- 
led into  being,  by  the  almighty  power  of 
God,  who  is  love  ?  Since  it  is  certain  that 
the  greateft  of  all  fufferers,  and  he  who,  in  a 
legal  view,  was  juftly  charged  with  the 
greateft  guilt,  is  the  greateft  gainer  of  all 
creatures  by  his  exiftence.  I  here  Ipeak 
juft  as  our  moft  enlightened,  and  moft  or- 
thodox divines  have  always  fpoken.  They 
all  agree  in  the  perfe6l  holinefs  and  purity 
of  the  man  Chrifl  Jefus,  in  a  perfonal  fenfe; 
vet,  in  a  vicarious  fenfe.  and  as  bv  the  co- 
venant  of  redemption  he  ftood  related  to 
the  divine  law,  they  all  agree,  he  was  juft- 
ly charged  with   the  gvealeft    guilt   of  any 


1i88  TREATISE    ON 

creature  that  ever  God  made,  even  the  fins 
of  the  whole  world.  As  he  flood  related  to 
jDain  and  punilhment  he  never  had  an  equal. 
And  this  is  the  great,  effential,  capital  doc- 
trine of  divine  revelation,  whereby  the  bible 
is  moft  of  all  diflinguifhed  from  all  other 
books.  I  fay  fince  this  greateft  of  all  fuf- 
fcrers,  on  account  oi  fm,  is  the  greatefl 
gainer  of  all  the  creatures  of  God  by  his 
cxiftence,  on  the  whole,  who  can  fay  God 
cannot  deal  m  a  fimilar  way  wuth  all  who 
fuffer  on  account  of  fin  ?  For  whether  you 
arc  an  original  debtor,  or  a  furety,  there 
is  no  difference  as  to  your  jufl.  obligation  to 
l-.ay  the  debt. 

Are  we  not  rather  immodefl  and  arro- 
gant, when  we  pofitively  affirm,  that  we 
certainly  know,  God  has  called  into  exifl- 
encc  innumerable  myriads  of  intelligent 
creatures  to  be  extremely  miferable,  to  end- 
li-fs  duration,  under  his  own  fixed  eternal 
decree  ?  God  indeed  law  it  be  ft,  on  the 
whole,  that  much  evil  fhould  take  place, 
both  moral  and  natural ;  otherwife  he  certain- 
ly would  have  hindered  it.  But  who  can 
fay  that  God  himfelf,  with  all  his  wifdom, 
power  and  love,  is  not  able  to  anfwer  all 
the  wife,  gt)od,  and  glorious  purpofes  he 
defipnedj  by  the  exiftence  of  all  evil,  moral 
and  natural  ;  yet  fo  as  to  leave  not  one  of 
his  offspiing  a  lofer  by    exiftence  ? 

As  to  tile  man  Jefus  Chrifl,  he  had  ten 
thoufand  times  more  guilt  to  anfwer  for. 
than  arr^'  other  man  in  the  world,  and  no 
doubt  more  than  anvnafeiable, fallen  angel. 


UNIVERSAL    SALVATION.  289 

And  he  was  jufl  as  much  obligated  to  fufFer 
pain,  mifery,  and  puniOiment,  as  if  it  had 
been  perfonal  ;  yet  that  man  Chrift  Jefus 
is,  on  the  whole,  the  moil  dignified  and 
happy  creature  that  ever  God  made.  "  Be- 
ing found  in  fafhion  as  a,  man,  he  humbled 
himfelf  and  became  obedient  to  death,  even 
the  death  of  the  crofs  ;  wherefore  God  alfo 
hath  highly  exalted  him,  and  given  him  a 
name  which  is  above  every  name  :  That  at 
the  name  of  Jeius,  every  knee  fhould  bow, 
of  things  in  heaVen  and  things  in  the  earth j 
and  things  under  the  earth  ;  and  that  every 
tongue  fliould  confefs,  that  Jefus  Chrill  is 
Lord,  to  the  glory  of  God  the  Father." 
Phili.  ii.  8,  &c.  *'  For  the  joy  fet  befoi»e 
him,  he  endured  the  crofs,  defpifmg  the 
fliame,  and  is  fet  down  at  the  right  hand  of 
the  throne  of  God." 

Do  v/e  know  enough  about  the  extent  of 
divine  wifdom,  power  and  love,  to  affirm 
that  moft,  or  even  any  of  God's  own  otF- 
fpring  fhall  be  infinite  lofers  by  exiftence  ir- 
refiftibly  forced  upon  them,  by  the  infinite- 
ly kind  Fountain  of  all  being  and  blelTed- 
nefs  ?  When  we  get  fo  far  beyond  our  line 
in  reafoning,  we  tread  on  very  uncertain 
ground.  Let  us  then  let  the  fallen  angels 
alone.  But  if  any  of  us  mufl  needs  en- 
quire more  about  the  eternal  fate  of  the 
angels  that  fell  ;  it  is  v/ell  for  us  to  remem- 
ber  that  they  are  our  fuperiors,  in  the  fcalc 
of  creation,  and  fland  related  to  us  as  the 
offspring  of  the  great,  common  Fountain  of 
N  n 


290  TREATISE      ON 

beinsj ;  and  are  no  worfe  than  we  in  thei7 
temper  and  difpofition,  only  as  no  mediator 
hath  operated  on  their  minds,  as  upon  ours, 
in  a  way  of  rcflraint,  or  by  any  kind,  or 
gracious  operation,  as  upon  the  human 
kind  ever  ftnce  the  fall. 

CiiiLDRtN  are  to  hate  their  father  the  devil, 
only  as  they  are  to  hate  their  tiatural  parents 
and  all  their  fellow  men,  and  even  themfelves. 
Not  with  perjcnal  hatred  ;  not  with  feelings  of 
malevolence ;  not  as  creatures  of  God  ;  but  all  in 
them  morally  evil  in  its  own  nature,  all  that 
is  oppofite  to  the  moral  nature  or  charafter 
of  the  common  Fountain  of  being.  Thus 
we  are  to  hate  father  and  mother,  wife  and 
children,  brethren  and  fillers,  yea,  and  our 
own  life  alfo  ;  and  thus,  and  in  no  other 
way,  we  ought  to  hate  every  thing  in  which 
moral  evil  appears.  But  if  we  feel  any  ma- 
levolence towards  the  devil,  as  a  creature  of 
God,  or  wifh  him  evil  ;  we  feel  towards  him 
as  he  does  towards  us,  and  fhew  his  moral 
likenefs  in  this  our  malevolence,  as  might 
be  expelled  from  devils  only.  If  we  vvifti 
the  fallen  angels  may  all  remain  eter- 
nally damned,  and  that  the  comman  Parent 
of  all  may  never  difplay  and  glorify  his 
great  name  in  their  deliverance,  from  enmi- 
ty, lin  and  pain,  even  if  he  is  able  to  do  it ; 
if  we  heartily  wifh  they  may  be  the  objcds 
of  almighty  vengeance  to  endlefs  duration, 
then,  we  feel  towards  them,  as  they  do  towards 
us. 

If   our  natural  parents  are  very  wicked, 
and,   by  neccd'ary  confequcnces,   very  mile- 


UNIVERSAL     SALVATION.  SQl 

rable,  we  do  well  to  wilh,   that  God,   of  his 
infinite  power  and  grace,  would  make  them 
better  and  happier.     We  know  he  can  do  it, 
if  he  plea fes.     And  fince  we  know  not,  but 
that  infinite  wifdom,  power,  and  mercy  can, 
if  God  pleafe,  take  hold  of  our  infernal  pa- 
rents ;  we  fhew  a  fpirit  too  much  like  theirs, 
in  wilhing  they  may  continue  to  endlefs  du- 
ration, in  all  their  fms  and  in  all  their  tor- 
ments.      It   is   certain    the   great  Jehovah 
may,  in  pure  juftice,  leave  them  io  forever  ; 
the  very    nature  of   their     fmfulnefs    does 
merit  this,  by  every  rule  of  pure  righteouf- 
nefs,  without  any  confideration  in  the  uni- 
verfe  feparatc  from  the   very  nature  of  fm. 
And  God  might  have  left  us  in  like  manner, 
and  in  the  like  pure  juftice.     But,  for   my 
part,   I  am  quite  willing  God  fhould  make 
me  holy  and  happy,  for  the  glory  of  his  own 
name,  and  all  my  fellow  fmners  without  ex- 
ception, if  he    pleafe.      I    am    willing    the 
Lord  fhould  be  thus   "  good  unto  all,"  and 
his  tender  mercies  thus  be  over  all  his  works, 
which  are  capable  of  holinefs  and  happinefs. 
If  we  knew  ourfelves  better  than  we  do, 
we  fhould  not  look  upon  ourfelves,  by  na- 
ture, fo  unlike  to  the  fallen  angels  as  we  are 
apt  to  imagine.    I  think  it,  however,  our  wil- 
dom  to  enquire  no  more  about  any  order  of 
beint^s,  than  we  have  fome  data,  lome  means 
of  knowledge  to  affift  our  enquiries  ;  and  no 
more  about  the  devils  than  may  concern  our 
praftice,  that  we  may  not  bear  their  image, 
and  may  guard  againft  their  malice  and  evil 
influence. 


292  TREATISE     OM 

And  now'',  to  take  up  another  thought, 
I  apprehend  that  the  way  of  falvation  I  am 
defending,  has  this  further  mark  of  truth. 
Jt  exhibits  God  to  our  yiew,  ai  conducling  the 
affairs  oj  our  falvation  analogous  to  all  his  other 
conduct. 

The  all-wife  and  good  God  docs  influ- 
ence, move,  and  govern  all  his  creatures,  in 
a  way  fuitable  to  the  natures  and  faculties  he 
hath  given  them.  This  is  to  be  feen  every 
where,  and  in  every  thing.  With  regard  to 
all  our  temporal  enjoyments,  though  they 
are  the  objctls  of  his  eternal  decree,  made 
eternally  fure  in  his  ali-glorious.  immutable 
plan  ;  yet  he  gives  us  ail  thefe  things,  in  a 
way  luitable  to  our  natures,  as  rational  crea- 
tures and  free  moral  agents,  by  the  excrcife 
of  our  minds  and  bodies,  that  we  may  have, 
at  all  times,  proper  excrcife  ;  for  this  is 
wholly  nece0ary  to  our  felicitv.  This  is 
all  the  reafon  why  God  does  not  give  us  all 
our  food  immediately  fit  for  eating,  and  all 
our  i;iimcnt  ready  to  put  on  :  If  he  did  fo, 
v/e  iiiould  be  without  that  exertion  and  em- 
ployment fuited  to  our  natures  as  atlive 
creatures,  and  necelTary  to  our  comfort. 
Therefore,  though  our  exertions  are  requir- 
ed, it  is  not  to  ma^ce  thefe  enjoyments  more 
fure  to  us,  than  he  could  have  oiherwife 
made  them,  or  than  even  his  eternal  decree 
made  them.  It  is  jufh  fo  with  regard  to  our 
falvation.  The  means  ave  all  laid  out  for  us, 
and  cnjomed  u}X)n  us,  and  conneftcd  with 
the  end,  juft  as  much  as  in  all  temporal 
things,  only  bccai^fe  this  gives  proper  cxer- 


UNIVIRSAL     SALVATION.  293 

cifc  to  the  immortal  foul,  attended  with  un^ 
fp'eakable  pleafure  and  delight  ;  and  is 
fuited  to  our  rational  natures,  and  the  rela- 
tion we  ftand  in  to  God.  Our  working  out 
our  own  falvation,  is  only  a  reasonable  du- 
ty, not  preceding  the  certainty  of  it,  in 
God's  view ;  but  following  as  a  fit  and  hap- 
py confequmce,  in  his  eternal  plan,  and  in  the 
order  ot  his  communication  of  blefiednefs 
made  fure  before  the  foundation  of  the 
"world. 

So  there  is  every  reafon,  and  all  manner 
of  fitnefs,  that  we  ftiould  inculcate  upon 
all  mankind,  the  ufe  of  the  means  of  grace 
and  falvation,  that  can  poffibly  be  in  any 
cafe  in  the  univerfe.  It  is  our  reafonabie, 
fit,  and  happy  fcrvice,  and  not  only  with  re- 
gard to  all  the  powers  of  our  fouls,  but  of 
tlie  whole  man,  even  our  bodies  aifo.  Hence 
did  Paul  fay,  "  I  befeech  you  therefore, 
brethren,  by  the  mercies  of  God,  that  ye 
prefcnt  your  bodies  a  living  facrifice,  holy, 
acceptable  to  God,  which  is  your  reafona- 
bie fervice."     Rom.  xii. 

It  is  proper  to  fay,  in  every  cafe  in  the 
univerfe,  and  in  every  cafe  alike  true,  that 
the  aftions  and  exertions  of  creatures  nevei^ 
altet  the  previous  and  eternal  certaintv  of 
any  thing  ;  neither  did  God  defign  them 
for  any  fuch  end,  or  with  any  fucii  view. 
God  has  ordered  and  commanded  all  the 
duties  that  are  to  be  done  by  all  his  crea- 
tures, to  carry  into  eifeft,  and  to  accomplifh 
his  own  fixed,  good  and  merciful  decrees,  in 
the  only  fit  way,  that  is,  in  a  way  fuited  i^. 


294  TREATISE     ON 

the  natures  he  has  given  them,  and  in  cer- 
tain connexion  with  the  end.  All  thefe 
are  in  the  immutable  univerfal  fyftem,  as 
much  as  the  end.  Hence  we  lee  the  areat 
propriety  of  God's  encouragements  and  pro- 
miles  to  the  virtuous  and  obedient  ;  and  of 
his  threatnings  to  the  vicious  and  rebellious. 
They  are  all  luited  to  the  nature  of  man. 
And  hence  we  fee  how  fit  it  is,  that  obedi- 
ence and  virtue  fhould  be  attended  with  de- 
light and  joy,  as  it  always  is  ;  and  that  all 
fm  fhould  be  attended,  or  rebuked  with  pain 
and  forrow,  which  never  fails  to  be  the 
cafe. 

They,  whom  God  has  fet  up  in  this 
world  to  rule  and  govern  mankind,  fliould, 
under  him,  enaft  good  and  wholefome  laws, 
in  favor  of  all  virtue,  and  good  condufi  ; 
and  in  terrible  oppofition  to  all  wickednefs, 
all  that  oppofeth  the  nature  of  God,  and  the 
good  and  happinefs  of  the  creatures  of  God. 
This  is  exceeding  fit  and  proper  among  men, 
wifely  adapted  to  their  natures.  The  Mofl 
High,  no  doubt,  could  fupprefs  vice  and  in- 
iquity in  fome  other  way  ;  but  none  appears 
to  us  fo  well  adapted  to  the  natures  of  men. 
Hence  there  is  every  realbn  for  rulers  and 
ruled,  to  unite  in  the  mofl  vigorous  efforts 
tor  the  beft  poflible  civil  government. 

Tins  view  of  the  way  of  God,  and  this 
underflanding  of  his  revealed  will,  is  fup- 
portcd,  in  that  it  opens  to  our  fight  another 
grand  do6lrine  of  revelation.  Which  is, 
the  amazing  unreajonablencfs  of  fin,  and  fm" 


UNIVERSAL    SALVATION.  ^g§ 

tiers  ;  and  how  they  will  pervert  all  truth  and 
reafon,  to  the  vilejl  purpojes. 

Many  will  lay,  if  all  thefe  things  are  fo, 
if  all  things,  all  events,  are  eternally  made 
certain  j  men  and  devils  are  not  to  blame 
for  their  fins  :  Juft  as  though  the  blame  of 
fin  did  not  lie  in  the  nature  of  it.  Many 
will  fay,  if  falvation  is  finally  fecured,  as 
here  reprefented,  then  it  is  very  eligible  for 
men  to  indulge  all  their  lulls  in  this  world, 
and  live  in  all  manner  of  vice,  as  they 
pleafc  :  Juft  as  though  vice  and  wickednels 
were  attended  with  happinefs  :  Not  con- 
fidering,  that  perfeftion  of  wickednefs,  with 
its  inleparable  conneftions,  docs  in  very 
deed,  make  the  whole  hell  that  the  limitari- 
ans  plead  for  ;  or  that  reditude  and  virtue 
in  its  perfe6lion,  does,  in  very  deed,  make 
the  heavenly  happinefs  we  hope  for.  They 
are  io  blind  and  unreafonable,  as  not  to  lee 
that  if  finfulnefs,  or  hell,  which  are  for  fub- 
flance  the  fame  thing,  are  not  hateful  and 
horrible  in  this  world,  they  cannot  be  here- 
after; and  that  if  virtue,  holinefs,  or  heaven, 
which  are  effentially  the  fame  thing,  are  not 
defirable  in  this  world,  they  cannot  be  in 
the  world  to  come. 

This  plan,  moreover,  helps  us  to  the  befl 
poflibje  folutioii  of  the  queftion,  which  fo 
often  ariles  among  men.  Why  did  Gcd  ever 
bring  moral  evil  into  his  eternal  plan,  or  fuffer 
It  to  exijl  ?  For,  upon  this  plan,  we  fee  that: 
God  doth  fo  difpiay  and  exercife  his  own 
perfeftionSj  in  oppcfing  the   nature  of  fin 


£9^  TREATISE    OM 

and  its  effects,  as  we  cannot  fee  he  othcrwife 
might  have  done.  And  we  alfo  find  many 
exercifes  of  mind  ;  many  employments  and 
efforts  laid  out  for  his  rational  creatures,  in 
oppofmg  fin  and  its  awful  attendants  and 
confcquences,  in  obedience  to  God  ;  and 
much  exercife  of  humility,  and  thankfulnefs. 
and  all  graces  which  we  can  fee  no  room  for 
had  God's  eternal  plan  been  otherwife. 

This  doflrine  is  further  fupported,  by  the 
doftrine  of  God's  unlimited  wifdom  and 
power. 

All  will  allow,  that  if  all  the  good  ends 
could  have  been  anfwered  and  accomplifhed, 
without  the  eternal  mifery  of  a  multitude 
of  mankind,  then  it  had  been  better,  arid 
then  God  would  have  chofen  it  ;  bccaufe  alj^ 
grant,  that  fuch  mifery  is,  in  its  nature,  a 
great  evil,  and  very  undefirable,  yea  very 
horrible.  To  fuppofe  that  God  could  noc 
have  anfwered  all  thefe  glorious  ends,  with- 
out this  eternal  mifery  of  fo  many  creatures, 
is  to  fuppofe  that  he  was  limited  by  the  very 
nature  of  things  ;  or  that  it  could  not,  in 
the  nature  of  things  have  been  otherwife. 
But,  pray,  what  is  the  nature  of  things  ? 
And  whence  does  the  nature  of  thin;'S  orioi- 
nate  ?  Certainly  from  God  and  his  attributes 
Only.  For  in  that  period  of  duration  when 
there  was  nothing  exiflcitit  btit  God.  where 
Was  the  nature  of  things,  or  the  neccffity  of 
nature,  but  in  God  only  ? 

To  fuppole  there  was  any  limitation  up- 
on the  eternal  Being,  when  no   other   bein^ 


UNIV.ERSAL     SALVATION.  297 

did  exift,  is  to  fuppofe  that  his  own  infinite, 
unlimited    attributes    did    limit,     and    fet 
bounds  to  his  conduct,  or  to  the  emanations 
of  his  infinite  love  and  benevolence.     It  is 
to  fay,  that  God  would  have  done  better  if  he 
could ;  but  that  he  could  not :   He  a6led  out 
himfelf  with  as  much  kindnefs  as  he  could, 
and    wiftied  to  have  been  more  kind,  had 
it  been   poflible,  in  the  nature    of  tilings  ; 
that  is,  in  the  nature  of  his  own  perfeciions, 
which  give  nature  to  all  things  elfe  :  That 
his  infinite  wifdom,  power  and  love,  could 
do  no  better  than  to  exhibit  a  fyftem  glori- 
ous in  the  main  ;  but  at  the  expence  of  the 
unutterable,    endlefs     mifery    of    countlefs 
myriads  of  his  own  offspring.     This  lays  a 
limitation  on  the  Moft  High,  arifing  from 
^is  own  attributes  ;  becaufe  thence  flows  the 
whole  nature  of  things,  as  their  nature  can- 
not flow  from  non-entity. 

But,  a  jufl;  idea  of  the  great  God  is  this, 
lie  can  indeed  do  all  that  the  infinite  good- 
nefs  of  his  heart  is  difpofed  to  do  ;  and  he 
never  gave  a  nature  to  things  to  obftru6t 
the  emanations  of  his  love.  "  What  his  foul 
dfjircth  even  that  he  doeth." 

The  limitariam  fuppofe  God  hath  formed 
a  fyftem  as  full  of  happinefs  as  was  poflible, 
and  a  glorious  fyftem  on  the  whole.  That 
he  would  have  kept  out  of  this  fyftem  the 
eternal  mifery  of  any  creature,  if  he  had 
been  able  ;  but  was  not  able,  through  the 
neceflity  of  his  own  attributes,  fo  to  do  ; 
therefore  formed  the  beft  fyftem  he  could. 
O  o 


^9^  "tAKATlSE    OJT 

A  fyftem  rrmch  better  than  none,  and  even 
good  on  the  whole,  in  a  high  degree.  How 
does  this  corrcfpond  with  juft  conceptions 
of  Jehovah,  God  x\lmighty,  all- wife,  and 
infinite  love  ? 

It  is  in  vain  to  fay  here,  that  this  argu- 
ment would  equally  exclude  out  of  the  fyf- 
tem, all  the  moral  and  penal  evil  that  ever 
did  exill,  or  ever  will.  Becaufe,  on  the  gof- 
f  el  plan,  according  to  my  fenfe  of  it,  all  the 
evil  of  every  kind  Ihat  hath  exiftcd,  or  fhall 
exifl,  is  real  good  in  the  whole  connexion  ; 
not  only  to  ihtfyfiem  tn  general,  but  to  every 
individual  in  it,  capable  of  rational  happinefs. 
No  one  Oiall  be  lefs  happy,  on  the  whole, 
than  if  no  evil  had  ever  taken  place.  Moral 
and  natural  evil  never  did,  or  (hall  exifl,  at 
the  expence  (if  I  may  fo  fpeak)  of  any  one 
of  the  creatures  of  love,  or  of  God  who  is 
love.  Eternity  is  long  enough,  to  make 
every  creature  as  happy  on  the  whole,  as  if 
there  had  never  been  any  experience  of  evil 
of  any  kind  ;  at  leaft,  we  can  by  no  means 
prove  the  contrary.  That  fentiment  of  the 
poet  has  ever  been  admired — - 

*'  The  bleft  to  day,  is  as  compleatly  fcy 
As  who  began  a  thoufand  years  ago." 

Creatures  may  fufferevil  a  great  while, 
yet  have  as  long  duration  Ix^fe^re  them  to  be 
happy  in,  as  if  they  had  nevertafled  of  evil. 
To  lay  that  any  duration  of  evil,  or  any  de- 
gree ol  it,  certainly,  makes  lome  d<jdu6lion, 
and  a  proportionable  deduction  from  our 
quantity  of  happinefs,  though  k  may  after- 


UNiySRSAL    SALVATION.        29^ 

wards  commence  and  be  cndlefs  thenceforth, 
is  to  fay  more  than  any  creature  can  know  ; 
unlefs  we  can  find  a  creature  who  compre- 
hends eternity  and  all  things  belonging  to  it. 
It  is  alfo  faying,  what  ftands  in  lull  oppoii- 
tion  to  the  common  fenfe,  and  faith  of  the 
proteftant  world,  in  feveral  other  cafes. 
Take  only  the  following  well  known  in- 
stance inllead  of  many. 

We  ail  believe  that  the  faint  that  laft  goes 
to  heaven,  fhall  have  as  great  a  reward  of 
free  grace,  as  the  faint  that  firll  went  thither ; 
provided  their  moral  chara6lers  are  equal 
in  this  life.  Of  this  we  doubt  not,  and  the 
fcripture  is  full  to  the  purpofe.  We  alfo 
agree  in  the  opinion  of  the  eternal,  progref- 
five  happinefs  of  the  faints  in  heaven,  and 
that  they  who  went  there  feveral  thoufand 
years  ago,  are  far  advanced  in  glory  and 
bleffednefs  beyond  thofe  who  go  there  at 
this  day  ;  and  further  ftill  before  thofe,  who 
may  go  to  heaven  thoufands  of  years  hence. 
AH  this  we  believe,  alfo,  that  all  equal  cha- 
rafters  fliali  have  an  equal  reward  of  glory 
ill  heaven,  whether  they  live  and  die  fooner 
or  later.  "  I  will  give  unto  this  laft  even 
as  unto  thee  :"  "  The  lirll  fliall  be  laft  and 
the  laft  fhall  be  firft  :"  i.  e.  all  equal  on 
the  whole,  if  their  moral  chara6lers  and 
fervices  have  been  fo  in  this  world.  Theie 
are  points  not  controverted  among  proteft- 
ants.  Yet  it  iseafy  to  fee,  that  the  fame  ob- 
jeftion,  if  any,  lies  againft  this  doftrinc, 
as  againft  what  I  have  afterted,  viz.  that  ex- 
perience of  eviij    for  a  given  tiip„e,  may  be 


300  TREATISE      ON 

confiftcnt  with  the  fame  quantity  of  happi- 
nefs  in  endlefs  duration,  as  if  the  evil  had 
never  been  fuflercd.* 

I  WOULD,  indeed,  never  be  pofitive,  when 
I  reafon  about  infinity  and  eternity,  which 
are  inconiprchenfible  to  all  beings,  but  God 
himfelf.    And  I  only  mention  this  inftance, 

*  Siippofe  a  rational  creature  to  cxift  any  given  period  of 
time,  more  or  le(s,  in  great  mifery,  and  then,  at  the  end  of 
that  certain  period,  to  cxift  juft  as  much  longer  in  as  great 
pleafurc  and  happinefs,  fo  as  exaftJy  to  counterbalance  all 
his  former  pain  and  make  him  even  on  the  whole,  neither  a 
gainer  or  loler  by  his  exiftence  thus  far.  Then  juppofc  it  to 
be  the  good  will  of  his  Maker,  to  continue  him  in  being  to 
endlefs  duration,  in  a  ftate  of  progrcffive  happuiefs.  Sup- 
pofe  alio,  that  it  is  the  pleafure  of  the  Moft  High  to  create 
another,  of  equal  capacity,  at  the  moment  when  the  I'ormer 
has  arrived  at  the  end  of  the  fecond  period  aforementioned, 
viz.  at  that  moment  when  he  is  jult  as  well  off,  awd  no  better 
than  il"  he  had  never  been  created.  Let  thefe  two  beings  ex- 
ift  thenceforward  to  endlefs  duration,  in  equal  degrees  ef 
progreifive  happinefs,  and  it  is  eafy  to  fee  that  both,  on  the 
whole,  fliall  be  juft  alike  happy,  i.  e.  the  former  will  be,  at 
the  moment  of  his  counterbalance,  in  the  felf  fame  predica- 
ment, in  this  refpei^,  as  if  he  had  been  created  that  very 
moment.  So  that  it  is  evident  enough,  that  if  our  imcon- 
troverted  opinion,  thai:  all  equal  charac^ters  in  this  world  ftiall 
have  equal  happinefs  in  the  eternal  world,  whether  they  are 
born  looner  or  later,  be  true  ;  then  it  is  true,  that  a  rational 
creature  may  luffer  great  pains,  for  any  given  period  of  time, 
and  yet  be  fo  far  from  being  a  lofer  by  exiftence,  that  he 
may  be  juft  as  great  a  gainer  thereby,  on  the  whole,  as  any 
other  creature  of  equal  capacity  who  never  tafted  of  any  evil 
at  all,  and  who  halh  his  bcginnmg  of  exiftence  in  a  later 
period  of  duration.  I  beg  none  would  imagine  from  this  re- 
mark, that  I  think  the  great  Jkhovah  bound  in  juftice  to  re- 
pay any  of  his  creatures  for  their  pains,  by  an  equal  balance 
of  happinefs.  I  have  no  idea  of  any  i'uch  demand  of  the  clay 
on  the  great  Potter,  or  of  any  creature  on  his  Maker.  The 
•will  of  Jehovah  is  ncceflarily  juft,  and  the  only  criterion, 
rule  and  ftandard  of  all  righteoufnefs.  Let  men  or  angels  be 
in  whatever  predicament  they  may,  it  is  the  will  of  God  that 
hath  placed  thcni  there,  and  they  may  not  impeach  their 
Maker  of  injuftice,  or  by  any  means  make  on  liim  a  claim  of 
jcward.  I  only  take  refuge  in  the  infinite  ibxereignty  of 
tht  divine  will,  flowing  out  ot'  the  infinite  goodniss  of  the 
r>i\  TNE  KATi  Kf.  To  know  what  this  is,  I  turn  to  all  his  works, 
and  to  his  revealed  will. 


UNIVERSAL     iSALVATlON.         g(S 

as  I  might  many  more,  to  fhew,  that  the  ob- 
jeftion  I  am  refuting,  is  built  on  no  certain 
foundation  ;  and  that  in  the  fair  application 
of  it,  it  mull  overthrow  many  articles  of 
faith  in  which  we  are  all  well  agreed,  and 
bring  into  confufion  the  limitarian  fcheme  as 
well  as  any  other  adopted  by  chriftians. 

But  it  is  plain,  at  firft  view,  that,  if  in- 
numerable of  the  offspring  of  God,  rational 
creatures  which  he  hath  called  into  beino-,  or 
even. any  number  of  them,  are  in  extreme 
fufferings  to  endlefs  duration,  in  that  cafe, 
they  muft  be  infinite  lofers  by  that  exift- 
ence,  which  the  God  of  love  forced  upon 
them.  Yet  even  on  this  fuppofition  wc 
might  not  impeach  the  jiijl.ice  and  righteouf- 
nefs  of  the  abfolute,  fovereign  Proprietor  of 
all  things.  But,  I  would  afk  my  reader,  is 
this  your  idea  of  the  true  charafter  of  the 
God  of  love,  God  who  is  love,  even  in 
the  abflradl ;  or  of  Chrift,  who  fo  loved 
the  world,  that  he  gave  himfelf  a  ranfom 
for  all  ? 

It  may  here  be  added.  On  the  limitarian 
plan,  they  who  are  faved  will  be  faved  by 
their  own  works,  being  juftified  by  their  own 
works,  in  Paul's  fenle  of  juflification  by 
works,  or  in  any  other  poffible  fenfe  in 
which  we  can  conceive  of  any  fuch  juftifica- 
tion.  Yea,  they  are  faved  by  their  own  merits 
Jo  far  as  vje.  can  have  any  notion  of  merit  in  a 
creature. 

All  tile  idea  we  can  pofTibly  have  of  me- 
rit in  creatures,  or  claim  on  the   Deity  by 


gOe  TREAT  r.SEOW 

any  good  works,  is  the  following  :  That 
there  is  fomethini^  good  in  the  creature, 
which  God  confidcrs  as  a  condition  of  his 
falvation ;  and  which  in  the  order  of  nature, 
precedes  his  fecurity  of  eternal  life.  The 
queftion  is  not,  whether  we  are  wholly  de- 
pendent on  the  free  grace  of  God  for  all  this 
good  in  us.  and  all  thefe  conditions  and 
terms  of  juflification  and  falvation  ?  We  all 
agree,  that  every  creature  is  abfolutely  and 
(entirely  dependent  on  God,  for  all  good  of 
every  kind,  both  inherent  and  external.  If 
we  confider  any  good  in  us,  whether  faith, 
repentance,  holinefs,  or  any  thing  elfe,  as  a- 
term  or  condition,  previous  to  which,  as  q 
condition  in  God's  view,  he  hath  not  made 
eternal  life  fure  to  us  ;  we  arrogate  to  our- 
felves  all  the  claim  of  merit  that  can  pofli- 
bly  enter  into  the  proud  heart  of  a  fmner, 
and  all  that  Paul  fo  much  oppofeth  ;  we 
claim  to  ourfelves  every  thing  that  man  can 
poflTibly  boaft  of,  unlefs  we  claim  entire  in- 
dependency of  God,  which  no  man  ever 
pretended  to. 

To  fay  we  have,  indeed,  certain  good  qua- 
lifications, and  certain  good  diftinftions, 
through  grace,  which  give  us  claim  to  falva- 
tion ;  is  to  fay  all  that  the  proud  pharifces 
ever  did  lay,  and  all  that  the  proudeft  man 
on  earth  ever  did,  or  can  fay  ;  even  though 
we  are  ever  fo  ready  to  own,  that  God  freely 
gave  us  all  thefe  good  qualifications  and  dil- 
tinttions.  But  the  feelings  of  a  foul  are  ex- 
ceedingly different,  who  confiders  falvation 
made  fure  to  him,  by  God  in  Chrifl,   under 


UNIVERSAL    SALVATION.         3©^ 

the  idea  of  a  moft  ungodly  wretch,  and 
without  any  diftindion  of  good  in  him  more 
than  in  any  man  on  earth,  or  any  fallen  an* 
gel  in  hell  ;  that  God  juftified  him  in  Chriil 
as  ungodly,  wholly  fo,  and  then  lent  him  all 
the  dillmftions,  all  the  qualifications  of  re- 
pentance, faith,  &c.  merely  in  a  way  of  ap- 
plication of  that  falvation  which,  with  God> 
Was  made  fure  to  him  before  the  world  be- 
gan. 

It  is  certain  w^  can  form  no  other  idea  of 
falvation  by  works,  or  merit  in  a  creature, 
than  this,  viz.  That  God,  by  his  own  free 
grace,  hath  made  fome  good  and  valuable 
diftinftions  in  that  creature,  hath  freely  be- 
llowed fome  good  qualifications,  making 
that  creature  better  than  fome  others  ;  and 
then  that  God  on  that  confideration,  bellows 
eternal  life  ;  and  that  the  good  he  hath  al- 
ready beflowed  is  a  condition  that  binds 
him  fo  to  do. 

Every  one  who  thinks  he  has  got  hold  of 
a  diftinguifhing,  or  fpecial  piomife  made 
under  a  condition,  will  readily  acknowledge 
that  it  was  wholly  owing  to  the  grace  of  God, 
that  ever  he  come  up  to  the  condition. 
Faith,  repentance,  holinefs,  and  all  thofe 
things  that  are  called  terms  and  conditions 
of  falvation,  are  wholly  of  the  free  grace  of 
God,  as  we  all  grant.  Yet,  all  thefe  are 
good  works  in  the  creature  ;  yea,  the  chief, 
the  capital  of  good  works.  Now,  to  fay 
that  we  m.ay  plead  our  title  to  falvation,  as 
grounded  on  any  of  thefe,  or  all  thefe,  is 
only  to  offer  the  plainefl  and  greated  plea  of 


3^4  CREATISEON 

merit  in  us,  or  of  our  own  works,  that  a«y 
man  ever  did  offer  or  rejy  upon.  To  own 
we  had  our  qualifications,  which  wc  plead 
as  conditions  of  the  promifes,  from  God, 
only  in  a  way  of  mere  grace,  does  not  mi- 
litate in  the  leaft  againft  all  the  pride  and 
confidence  of  our  own  merit  ;  but  does  ra- 
ther enhance  it,  as  I  have  fhewn  before. 
The  more  diftinguifhing  notice  we  imagine 
God  has  taken  of  us,  to  make  us  better  than 
other  men,  the  more  we  ftiall  feel  like  the 
pharifee  in  the  temple.  Indeed  there  is  no 
lalvation,  on  the  limitarian  plan ;  but  the 
fame  that  was  fo  pleafmg  to  that  devout 
pharifee. 

But,  on  the  gospel  plan,  the  idea,  and 
the  feelings  of  the  heart  are  quite  different. 
Chrill  alone  is  our  iecurity  for  eternal  life, 
wholly  diflinft  from  all  conditions  or  qua- 
lifications in  us.  Our  hope  is  laid  up  in 
heaven.  Jefus  Chrift  is  our  life.  He  hath 
taken  away  the  fin  of  the  world,  even  before 
we  knew  any  thing  about  it  :  And  now,  by 
his  holy  fpirit,  fends  to  us  the  means  of  fal- 
vation,  and  makes  them  operate  effeftually 
on  our  fouls,  to  make  us  meet  to  be  parta- 
kers of  the  inheritance  of  the  faints  in  light. 
He  firfl  infures  falvation,  and  then  makes 
the  application  of  the  benefit,  in  his  ^vfvi 
way  ;  which  is  the  only  reafonable  and  pro- 
per way,  the  only  way  adapted  to  the  ra- 
tional natures  he  has  given  us.  God  looks 
on  no  terms,  no  conditions  in  poor  finners, 
however  believing  and  penitent  they  are  ; 
nor  on  their  inward  holinels,  otherwile  thaa 


UNIVERSAL     SALVATION.  3^5 

as  fit  gradations  he  himfelf  is  taking,  to  ap- 
ply to  them  that  eternal  falvation  which, 
with  him,  was  equally  fure  to  them  in  their 
very  word  eftate.  "  If  while  we  were  ene- 
mies we  were  reconciled  to  God  by  the 
death  of  his  Son  :  Much  more,  being  recon- 
ciled, we  fhall  be  faved  by  his  life."  Rom. 
V-  lo.  He  that  gave  himfelf  a  ranfom  for 
all,  will  take  his  own  way  and  time  to  make 
the  application  ;  but  the  day  ,  Ihall  come 
when  without  a  fingle  exception,  "  the  ran- 
fomedof  the  Lord  fliall  return  and  come 
with  fongs  to  Zion,  andeverlafting  joy  ihall 
be  upon  their  heads  ;  they  fnall  obtain  joy 
and  gladnefs,  and  forrow  and  mourning 
Ihall  flee  away." 

It  is  a  certain  truth,  that  good  qualifica- 
tions and  valuable  diftinftions,  conferred  by 
a  fovereign  God  on  his  rational  creatures, 
will  always  operate  in  ti  way  of  pride  and 
haughrinefs,  if  they  confider  thefe  as  terms 
and  conditions  obliging  God  to  confer  great 
things  on  them  in  future ;  how  much  foever 
they  may  acknowledge  free  grace  in  ail  thefe 
excellent  endowments.  It  is  equally  certain, 
that  all  thefe  graces  will  operate  in  a  way  of 
meeknefs  and  humility,  if  confidered  only 
as  God's  (it  and  proper  means,  or  gradations 
to  confer  benefits,  founded  on  Chrift  as 
the  only  condition,  and  his  atonement  as  the 
only  foundation  to  make  them  fure.  Thus, 
although  there  will  be  great  diftin6lions  of 
grace  and  glory  in  heaven  to  all  eternity, 
among  the  redeemed  race,  they  who    have 


306  TREATISE    ON 

moft  glory  there,  will  excel  others  as  much 
in  the  grace  of  heavenly  meekncls,  as  in  any 
thing  elle.  They  will  call  down  the  bright- 
til  crowns  ;  and  in  doing  this,  will  bow, 
with  the  moll  lowly  reverence,  before  the 
throne  of  the  great  and  glorious  Sovereign 
of  all. 

It  may  not  be  amifs  here  to  rcfume  a 
thought  before  fuggefled,  with  fome  addi- 
tion. I  have  laid  that,  on  the  limitarian 
plan  of  falvation,  the  old  covenant  with 
Adam,  and  the  new  covenant  in  the  gofpel 
are  entirely  one  and  the  fame,  in  every 
thing  eifential  or  material ;  the  diflPerence  is 
only  in  words,  not  in  reality. 

Are  we,  under  the  goipel,  wholly  depen- 
dent on  God  for  every  good  qualilication  ? 
So  was  Adam  before  the  fiill.  Was  real 
goodnefs,  holinels,  or  virtue  required  of  him 
as  a  previous  condition  of  eternal  life  ?  The 
fame  things,  in  kind,  are  required  of  us  on 
the  limitarian  plan  in  the  fame  view,  only  not 
in  lo  high  a  degree  :  For  an  holy  heart  is  at- 
the  bottom  of  all  the  conditional  accom- 
plifhments  they  plead  for,  as  making  out 
our  claim,  in  the  light  of  God,  to  his  eter- 
nal favor.  Did  God  fay  to  Adam  you  fhall 
produce  or  fliew  your  qualifications  in  heart 
and  life,  or  elfe  there  is  no  toundation  ot 
hope  from  the  conftitution  you  arc  under  ? 
Jull  fo  the  limitarian  preacher  lays  to  us  un- 
der the  gofpel.  So  in  all  other  refpetls,  the 
old  and  new  conftitutions  are,  in  'their  nature, 
Juhjl  ant  tally  the  fame. 

Jju  T,  there  is  one  difference  to   be    taken 


UNIVERSAL     SALVATION.  3O7 

notice  of,  which  makes  the  new  covenant 
much  more  difficult  to  obtain  eternal  life  by, 
than  the  old.  It  is  this  ;  the  terms  and  con- 
ditions God  required  of  Adam  were  fuch,  as, 
at  the  time  they  were  made,  Adam  had  both 
natural  and  moral  power  to  comply  with  : 
Whereas  we  now  have  only  the  natural  pow- 
er, but  no  moral  power  within  our  fouls. 
Though  moral  impotency  is  very  far  from 
excufing  us  from  guilt  ;  yet,  neverthelefs, 
this  fliews  us  that  they  who  now  hear  the 
gofpel,  are,  on  limitarian  principles,  in  a  far 
more  perilous  condition  than  man  was,  when 
placed  under  the  hrft  covenant  ;  or  that 
jefiis  Chrift  preached  in  all  his  infinite  fui- 
nefs,  is  not  fo  good  a  foundation  to  rely  up- 
on, as  the  covenant  of  works  was.  And  is 
this  the  account  God  hath  given  us  of  the 
foundation  he  hath  laid  in  Zion  ?  You  may 
a;ifwer  and  fay,  Chrift  hath  undertaken  and 
engaged  for  fmners,  to  work  all  things  in  and 
for  them.  This  is  indeed  a  glorious  truth. 
Yet  upon  the  limitarian  fchcmc,  arc  not  the 
great  multitude  of  mankind  left  out  of  fJiis 
enfrafiement,  and  under  an  eternal  decree  of 
reprobation  too  ?  And  not  every  one  of 
them  commanded  to  believe  and  repent  and 
become  a  new  creature,  and  that  upon  pam 
of  damnation  rnofl  dreadfully  ag;gvavated  ? 
And  is  this  good  news  to  all  people  ?  Is  this 
gofpel,  or  good  news  to  every  creature  un- 
der heaven  ?  Is  not  this  ground  of  hope  to 
a  loft  world,  much  more  perilous,  than  to 
man  under  the  firft  covenant,  which  yet 
faved  him,   not  from  total  ruin  ? 


308  TREATISE     ON 

I  MUST  freely  confefs,  that,  after  a  very 
long  and  very  critical  confideration  of  this 
matter,  I  cannot  fee  but  thv^t,  it  any  obtain, 
eternal  life  on  the  Umitarian  plan,  they  do  it 
elTentially  in  the  fame  way,  in  which  Adam 
was  to  m;ike  it  fure  by  the  firil  covenant,  i.e. 
by  their  own  qualifications.  Thefe  are  no 
more  of  free  grace  than  his  mfufi  have  been. 
Nor  can  I  fee,  but  that  the  foundation  of 
hope  laid  in  Chrift  for  man,  fmce  the  fall, 
is  iar  more  perilous  than  hi<  ground  of  hope 
by  the  firft  covenant  :  But,  bicfled  be  God, 
Jefus  Chrift  is  preached  in  the  true  005- 
VEL,  as  a  fure  foundation  and  fountain  of 
life  to  every  guilty  finner,  and  to  all  alike  ; 
and  every  finner  is  alike  commanded  to  be- 
lieve on  him.  "  This  is  a  faitliful  faying 
and  worthy  of  all  acceptation  (the  accepta- 
tion of  all  fmners  witliout  a  lingle  excep- 
tion) that  Jeliis  Chrift  came  into  the  world 
to  lave  fmners  ;  of  whom  I  am  chief."  1. 
Tim.  i.  15.  And,  I  nevcryet  could  pray  or 
preach  according  to  the  gofpel,  to  fatisfy 
my  own  conlcience,  without  laying  thole 
things  which,  by  unavoidable  covfcquence,  do 
plainly  infer,  that  Gx)d  will  have  all  men  to 
be  faved  in  the  end  ;  and  th?it  Chrift  is  the 
Savior  of  all  men,  in  the  full,  direct  and  inojl 
natural  meaning  of  the  words  ;  though  he  is 
eipecially  fo  to  thofe  who  now  believe,  as  I 
have  before  noticed.  Nor,  did  I  ever  yet 
hear  an  evangelical  fermon  f-iom  any  man, 
or  a  devout  prayer,  without  prcmi fes  from 
whicfi  the  fame  confequence  is  inevitable. 

I  AM  very  fcnfible  that  it  has  been  com- 


UNIVERSAL    SALVATION.  30gf 

mon  for  great  and  good  preachers  to  mix 
much  of  the  old  and  new  covenant  together  ; 
though  they  never  yet  could  make  them  u- 
nite  in  one.  So  far  as  the  new  covenant  has 
been  attended  to  with  clearnefs,  as  pure  gof- 
fel,  they  have  always  faid  thofe  things  which 
cannot  poflibly  be  true  ;  unlefs,  Chrift  hath 
given  his  life  a  ranfom  for  all  ;  and  died  for 
the  fins  of  the  whole  world ;  and  will  have 
all  men  to  be  faved  ;  d^ndi  will  dravv^  all  men 
unto  him,  in  the  -plain,  fimpk  ftnfe  of  lan- 
guage, without  any  comment  at  all.  Every 
lentence  and  exhibition  of  pure  gofpel,  from 
the  firfl  to  the  laft  page  in  the  book  of  God, 
does  fully  announce  or  imply  the  fame  ; 
though  the  defert  of  *an,  on  the  covenant 
of  works,  is  all  along  Kept  in  our  vievv,  i\'ith 
all  the  dreadful  thunders  of  a  broken  law, 
and  the  tremendous  wrath  of  Deitv  againft 
fin  every  where  difplayed  as  a  flaming  lire. 
The  gofpel  and  the  law  over  againft  each 
other,  even  as  in  their  ancient  types,  mount 
Gerizim  and  m.ount  Ebal. 

It  is  my  very  humble,  though  very  firm 
conclufion,  after  all  pofTible  attention  to  the 
nature  of  things,  and  to  the  word  of  God, 
that  whatfoever  mifcrable  hnnerof  the  hu- 
man kind  is  difpoied  to  collect  the  leafi:  ray 
of  hope  from  any  diflin^tions,  or  qualificu- 
tions  in  his  heart,  or  in  his  lite,  however  he 
may  come  by  them,  to  embolden  him  to  de- 
pendon  eternallife,aspromiledin  confcqucna: 
of  thele  things  ;  but  not  injured  in  the  Me- 
diator previous  to  all,  or  any  of  thefe  quali- 
fications, and  that  mofl   iibfolutelj-  in    the 


glO  TREATISEOK 

covenant  of  redemption  ;  that  man,  i  fay, 
dees  flill  virtually  defire  to  be  under  the 
]aiv'.  And  he  lliall  hear  the  law  too,  until 
the  fpirit  of  God^fhall  be  plcafed  to  furnifli 
him  with  a  more  honorable  fenfe  of  the  true 
God.  and  Jefus  Chrift  whom  he  hath  fent ; 
and  more  exalted  views  of  the  glory  of  Je- 
hovah, in  the  manifeftations  of  infinite,  eter- 
nal, felf-moved  love,  and  in  his  diiplays  of 
fovereign  mercy  to  a  lofl  world. 

I  WOULD  now  refume  and  illuftrate  a 
thought  which  I  have  before  introduced. 
It  is  a  common  thing  among  men,  that  a 
man  is  condemned  in  one  charafter,  and 
juflified  in  another,  even  the  fame  man.  A 
judge  may  be  likewiie  general  of  an  army. 
He  may  appear  exceeding  well  in  one  of 
thefe  charadlcrs,  and  very  bad  in  the  other. 
He  may  be  juftly  damned  or  condemned  as 
a  general,  having  ruined  his  country  in  his 
military  character  ;  and  yet  be  much  ap- 
proved or  juflified  as  a  civilian.  He  may 
be  juflly  amerced  to  the  amount  often  times 
the  value  of  his  eftatc,  and  cad  into  prifon 
for  life  ;  yet  be  AvhoUy  juflified  in  the  latter 
charafter.  A  fponfor  may  ftcp  in  and  re- 
deem him,  and  he  may  after  that  enjoy  the 
bleffings  of  his  good  charaftcr ;  although  his 
bad  one  will  remain  forever  condemned,  and 
not  the  lefs  fo  becaufe  he  is  redeemed  from 
the  penalty  of  it. 

No  fair,  candid  reader  will  cavil  at  this 
fimile,  becaufe  it  does  not  quadrate  in  all  ref- 
pe6ls  :  Since  it  does  intirely  in  the  point  dc- 
ligned  to  be  illuftrated  by  it,  which  is,  that 


UNIVERSAL    SALVATION.  31^ 

we  may  be  forever  condemned  in  one  cha- 
ra6ler  ;  yet  juftified  in  another,  and  alfo 
may  be  delivered  from  all  the  pains  and  pe- 
nalties juflly  due  to  our  condemned  charac- 
ter and  condu6l.  To  fay  that  both  charac- 
ters in  this  fimilitude  are  perfonal ;  whereas, 
in  the  way  of  our  falvation,  one  is  only  im- 
putative, is  nothing  at  all  to  the  purpofe. 
For  the  imputed  chara6ler  is,  in  the  account 
of  our  great  Judge,  and  by  the  covenant  of 
redemption,  juft  the  fame  as  to  our  redemp- 
tion from  the  pains  of  hell,  and  our  title  to 
heaven,  as  if  it  were  perfonal. 

The  common  fenfe  and  pra6lice  of  man- 
kind, in  many  cafes  in  common  life,  ap- 
proves of  the  condemnation  and  juftihcation 
of  the  fame  perfons,  in  different  relations 
and  connexions  ;  and  of  the  indemnity  of 
men  mod  juflly  condemned,  in  a  real  cha- 
rafter,  which  they  have  perfonally  fuitained. 
And  though  men  cannot  be  happy  and  mife- 
rable  at  the  fame  time;  yet  they  may  be  hap- 
py, in  their  perfons  and  real  enjoyments, 
while  forever  confcious  they  have  merited 
nothing  but  forrow  and  woe. 

It  is  further  an  evidence  of  true  gofpel 
faith  and  hope  ;  that  they  work' by  love,  and 
purify  the  heart  and  lite.  Faith  operates 
in  a  way  of  love  to  God  and  man  ;  *•  and 
every  man  that  hath  this  hope  in  him  puri- 
fieth  himfelf  even  as  he  is  pure." 

I  HAVE  already  obferved,  that  the  faith 
and  hope  for  which  I  am  pleading,  ahv^ays 
have  fuch  an  effeft,  and,    in  the  very  nature 


%ii  Y  H  E  A  T  I  S  E     O  N 

of  things,  always  will,  while  men  and  moral 
agents  remain  what  God  has  made  them. 
Alfo  my  own  experience  does  indeed  witnefs 
to  this  truth.  I  luppofc  that  my  own  loul 
is  formed  on  the  general,  the  univerfal  plan 
of  human  nature  :  And  I  am  certain  that 
luch  a  view  of  God  and  the  way  of  falvation 
as  I  am  pleading  for  ;  fuch  a  view  of  man, 
and  of  all  creatures,  and  of  their  entire,  ab- 
iolute,  and  everlafling  dependence  on  God  ; 
iuch  a  fenfe  of  the  guilt  and  mifery  of  man 
by  nature,  and  the  exalted  glory  of  Chrift, 
and  of  infinite,  free,  and  iovereign  grace, 
has,  of  all  things,  the  moil  powerful  efFeft 
on  my  own  heart  to  lead  to  repentance, 
odiiim  of  all  fm,  the  mortification  of  every 
inordinate  defire,  and  every  worldly  luft, 
joyful  refignation  to  the  will  of  God  in  all 
things,  in  all  afflictions,  however  painful  to 
nature,  and  to  make  me  feel  towards  God 
and  all  his  creatures,  in  imitation  of  the 
feelings  of  the  blelfed  Redeemer.  I  am 
certain  that  if  I  have,  in  any  degree,  the 
fame  mind  which  was  alfo  in  Chrift  Jefus, 
I  hare  it  in  this  way.  When  I  have  the 
decpcfl:  fenfc  of  thefe  things,  the  world  and 
creatures  appear  to  me  as  nothing,  yea,  lefs 
than  nothing  and  vanity,  and  God  all  in  all. 
Therefore,  if  other  iiaman  fouls  are  like 
mine.  1  have  not  the  leall  fear  that  under- 
flanding  the  way  of  falvation  as  I  do,  will 
fio  any  harm  to  any  child  of  Adam  ;  but 
fjuite  (he  reverie. 

I  CANNOT  contraft  my  views  of  the  great 
falvaliod,  the  common  falvation,  withm  nar- 


UNIVERSAL     SALVATION.  S^3 

rower  limits,  without  limiting  the  Holy  One 
of  liVacl,  even  as  to  the  capital  glory  of  all 
his  ways.  Yet  after  all,  I  am  happy  in  this, 
that  if  my  dear  kindred  of  the  human  kind, 
or  many  of  them  cannot,  at  prefent,  extend 
their  faith  beyond  the  7iarrow  bounds  of  the 
limitarian  plan  ;  yet  they  are  ftill  in  the  fure 
ivay  to  eternal  falvation,  if  they  fall  not 
fhort  of  their  own  underftanding  of  the  way 
of  life  ;  that  is  to  fay,  if  they  have  that  re- 
pentance, faith,  and  holinefs  which  they 
hold  nccelfary  ;  which  is  exaftly  the  fame 
as  that  which  I  maintain  neceifary,  and 
in  a  way  of  free  grace  only.  I  well 
know  that  every  man  is  at  prefeiit,  in  the 
way  that  leadeth  to  deftrudion,  who  hatli 
not  thefe  graces.  If  many  fuppofe,  that 
the  great  Mediator  hath  never  engaged, 
in  his  own  way  and  time,  to  give  thefe 
graces,  except  to  a  few  of  the  human 
kind  ;  let  them  fee  to  it  that  they  be 
found  among  thofe  few.  If  they  do  this, 
they    fhall   never    fail. 

Their  faith  falls  fhort  in  bo  effential 
point  :  Their  unhappinefs  lies  only  in  this, 
that  they  do  not  draw  all  the  bleifed  con- 
fequences  and  comforts  they  might  draw, 
from  premifes  truly  evangelical  and  lav- 
ing. The  premifes  are  not  unfafe,  as  far  as 
they  go.  If  inwrought  into  the  foul, 
they  ftiall  lead  to  fafety.  We  ought, 
however,  to  iatisfy  ourfelves  in  the  inqui- 
ry, WHAT  IS  TRUTH  ?  Yct  it  is  not  oui* 
believing,    or   not   believing,     that     there 


3*4  TREATISE     ON 

are  many  or  few  who  fhall  arrive  at  glo- 
ry, which  will  fave  or  ruin  any  of  us.  Be- 
lieving the  great,  effential  doctrines  of 
grace,  and  living  agreeably  to  the  power  of 
them  ;  believing  on  the  Lord  Jel'us  Chrrft 
to  the  favmg  of  our  fouls,  and  following 
him  in  the  regeneration,  whether  that 
work  be  done  for  us  fooner  or  later, 
thefe,  as  God's  means,  will  end  in  glo- 
ry. No  man  fhall  fee  the  Lord  in  glory, 
without  holinefs,  and  that  in  a  far  more 
perfeft  degree  than  ever  any  man  had  in 
this  world  fmce  the  fall,  or  ever  will  have 
while  breath  remains,  or  the  foul  is  in  uni- 
on with  this  mortal  body.  Mod  blclTed 
however,  are  thofe  eleft  of  God,  chofen 
in  Chrift  to  early  converfion,  piety,  and 
holinefs,  and  to  a  life  of  faith,  godlinefs, 
and    divine    pleafure    all  their  days. 

Let  thofe  who  believe,,  that,  in  the  mofl 
plain  and  literal  fenfe,  Chrift  is  God's  fal- 
vation  to  the  ends  of  the  earth  :  That  as  fin 
hath  reigned  unto  death,  much  more,  fliall 
grace  reign  through  righteoufncfs  to  eter- 
nal life,  by  jefus  Chnll  our  Lord  :  And 
that  as,  by  one  man,  judgment  came  upon 
all  men  unto  condemnation  ;  fo,  by  the 
righteoufnefs  of  one,  the  free  gift  came 
upo-n  all  men  unto  juflification  of  life: 
I  fay,  let  all  fuch  fee  to  it,  without  de- 
lay, that  they  become  new  creatures.  Such 
0iould  be  immediately  reconciled  to  that 
God,  in  the  actual  temper  of  their  fouls, 
who  is  tru^y  reconciled  to  them,  in  the 
covenant  of  redemption,  and  the  atonement 


UNIVERSAL     SALVATION.  3I5 

of  his  dear  Son  ;  and  they  fhould  walk 
worthy  of  him,  who  hath  called  them  to 
his  kingdom  and  glory.  For,  in  very 
deed,  there  is  the  fame  neceflity  of  all  this, 
in  order  that  we  may  be  happy  in  the 
world  to  come,  on  the  doftrine  here  ad- 
vanced, as  on  any  limited  plan  of  falva- 
tion,  that  ever  entered  into  the  minds  of 
saiy    of  the  loft  human  race. 

The  great  bufinefs  of  the  preachers  of 
righteoufnefs  is  little  concerned,  in  tell- 
iog,  horv  many  Jhall  be  faved  ;  but  rather, 
how  guilty,  miierable  fouls  fhall  be  faved. 
They  are  to  hold  up  to  the  view  of  all  men, 
the  true  charafter  of  Jehovah,  and  of 
fallen  man  :  And  the  relation  in  which 
man  ftands  to  his  Maker  and  his  Tud'e, 
his  Redeemer,  and  the  Sanftifier  of  the  poU 
luted  human  foul  :  What  Chrift  hath  done 
to  lay  the  fole  foundation  of  all  his  hopes  : 
What  muft  be  done   on   his  foul    to  brincr 

o 

him  to  the  fruition  of  that  bleilednefs 
which  alone  can  happify  his  immortal  foul : 
What  man  muft  be  and  do,  asmdifpenfably 
neceffary,  in  its  due  place,  to  give  him 
rrue  comfort  in  this  world,  and  introduce 
liim  lO  the  inheritance  and  enjoyment  of  a 
kingdom  prepared  for  the  ele£f  body  of 
Chrift,  and,  with  God,  made  abfoliitely 
fure  to  that  whole  body,  before  the  world 
b?gan  :  And  to  point  out  and  inforce  all 
relative  duties,  and  every  moral  virtue, 
agreeably  to  the  reafon  and  nature  of  things, 
aijd  the  word  of  God, 


3^^  TREATISE     ON 

They    are    alfo    to    fhew    the    horrible 
nature   of  all  fin,    vice,    and   immorality  ; 
that  it  is  even  death,  hell,  and  damnation, 
fo  long  as   the    foul    continues    impenitent 
in  the  ways  of  it.  They  are  to  difTuade  from 
i::,  by  every    gofpci  motive,   and  by   every 
motive  from  God's  pure,  holy,  and  infinitely 
amiable  law.  They  are  to  give  hope  and  re- 
lief to  the  finking,  defpairing  foul,  in  Chriji 
alone,  and  comfoit  to  the  children  of  God  in 
hi7}i  only  :  To  lead  in  the  holy  and  joyful  fo- 
lemnities  of  divine  worihip.  in  the  high  prai- 
fes  of  God  and  the  Lamb  :    To  preach  the 
uufearchabk  riches  of  Clinji  :  And   to   mani- 
fell    their  folemn  fenfe  of  all  thefe  things, 
by  a  pure  and  holy  life  and  example.      Yet 
when  prefTed   with  arguments  againll   that 
glorious,  divine  revelation  God  hath  made 
to  a  \o{i  world,  which  never  can   be  fully 
and  fairly    anfwered  on   any   more  limited 
plan,    I  think  it  a  duty,  and  highly  expe- 
dient to  take  refuge  in  that  -very  gojpel  which, 
for  ages   and  generations,   has  lain  in  great 
part,    hidden  from   men,  in    all  the  extent 
and  olorv  of  it.     In  which  all   the  infinite 
honors  of  Deity  are  fecured,  and    alfo   the 
iinal  recovery  of  a  loft  world.     Thus,  they 
are  to  open  the  word  of  God  as  fully  as  pol- 
lible  in  that  trtie  fenfc,   againfl  which  there 
ran  lie   no   folid   charge   of    inconfiflency. 
Thus  It  will  forever   appear  in   the   utmoil 
divine  beauty,    and    in    glorious  harmony, 
from  beginning  to  end. 

Could   I  pofTibly  conceive  of  any  way. 


UNIVERSAL    SALVA-riON.         317 

in  which  the  great  and  holy  God  might 
be  more  glorified  in  the  eternal  perfcnal 
darnnation  of  many,  or  moft  of  mankind, 
than  in  extending  final  redemption  to  them 
all ;  I  certainly  ought  to  acquiefce  in  fuch 
a  fearful  event,  yea,  even  to  wifh  for  it. 
But  as  it  really  appears  to  me,  from  the 
nature  of  God,  from  his  word,  and  from 
all  his  works,  and  above  all,  from  the 
charafter,  atonement  and  commiflion  of 
his  dear  Son,  and  from  the  covenant  of 
redemption  and  of  grace,  that  the  mofl 
high  and  holy  God  cannot  leave  one  hu- 
man foul  forever,  under  the  power  of 
fpiritual  and  eternal  death,  confiilent  with 
his  own  higheft  declarative  honor,  and 
glory  ;  I  ought  net,  I  cannot  believe  he  ever 
will.  ' 

"My  reafon  is  weak,  very  weak  indeed  ; 
yet  it  is  my  duty  to  keep  clofe  to  the 
di£lates  of  it,  under  the  all-facred  autho- 
rity of  divine  revelation.  I  cannot  pof- 
libly  fee,  but  that,  in  the  eternal,  per- 
fonal  damnation  of  one  human  foul,  the 
Moft  High  would  call  a  great  re[lecl.ioii 
on  the  full  and  complete  atonement  of 
the  Son  of  his  love,  and  alfo  on  the  Fa- 
ther himfelf,  as  the  Son  is  the  brightnefs 
of  his  Father's  glory,  and  the  exprelit  i- 
mage  of  his  perfon.  The  diflionorable 
rcfleflion  appears  to  me  would  con  fill  in 
this  ;  it  would  fully  imply  and  indicate, 
either,  that  the  atonement  of  Chrifl  was 
not  infinite,  nor  his  power  and' faithfulne fs ; 
©r  that  the  love,  pity,  mercy,  and  grace  of 


3lS  TREATISE     ON 

God,  was  not  infinite  ;  or  that  the  fatif- 
fadion  of  Chrift  could  not  be  adequate 
to   the   divine    law. 

To  imi.;;ine  there  is  any  need  of  the 
(ternal  pcrjonal  torment  of  any  finner  of  the 
human  race,  in  order  further  to  illuftrate 
the  holinefs  and  juftice  of  God,  the  infi- 
nite evil  of  (in ;  or  further  to  imprefs 
the  minds  of  the  intelligent  fyftem  with 
a  fenfe  of  the  infinite  odioufnefs  of  fin, 
and  the  infinite  purity  of  God,  and  his 
infinite  hatred  of  all  fin,  is  plainly  '  to 
fuppofe  that  the  great  work  of  the  Son 
of  God  can  admit  of  fome  amendment ; 
that  in  very  deed  it  is  not  a  finiflied 
work.  For  any  man  to  think  this  necef- 
fary  or  expedient,  or  any  fuch  thing,  is 
an  amazinir  refleftion  on  him  who  faid 
*'  IT  IS  FINISHED,"  wlicn  hc  bowed  his 
head  and  gave  up  the  ghoft.  It  is  infi- 
nitely more  abfurd  than  it  woiald  be  for 
a  nobleman,  v/hofe  galleries  are  adorned 
with  the  inimitable  performances  of  a 
Raphael  or  a  Titian,  afterwards  to  employ 
the  moll  contemptible  of  all  painters,  to 
come  and  retouch  them,  in  order  to  their 
greater  embclliflimcnt  !  God  is  a  rock,  his 
-work  is  per  fed.  The  ^vork  of  redemption 
is  mod  emphatically  fo.  Of  all  that  per- 
tains to  this  work,  mull  it  be  faid,  *'  What- 
focver  God  doth,  it  fliall  be  forever :  No- 
thing can  be  put  to  it,  nor  any  thing  ta- 
ken from  it ;  and  God  doth  it  that  man 
ihould  fear  before  him." 

In  good  truth,  I  can  learn  nothing  from 


UNIVERSAL    SALVATION.  Z^9 

the  nature,  charafter,  word,  or  works  of 
God  ;  nothing  from  the  emanations  he  has 
been  pleafed  to  make  of  himfelf,  that  leads 
me  to  a  fingle  idea  that  the  moft  holy  God, 
fmce  what  hath  been  done  and  fufFered  by 
the  Son  of  his  love,  can  derive  any  glo- 
ry to  himfelf,  or  communicate  any  in- 
ftru6lion,  any  good  to  the  intelligent  fyf- 
tem,  from  the  eternal,  perfonal  damnation 
of  any  poor,  miferable,  guilty  finner  of  the 
human  kind ;  or  that  fuch  a  thing  can  be 
without  manifeft  oppofition  to  the  bleffed 
nature  of  God,  who  is  infinite  love,  and  to 
the  glorious  and  merciful  covenant  of  re- 
demption,  and  all  the  moft  glorious  and  tre- 
mendous work  of  the^  Son  of  God,  "which 
he  finiflied  on  the  crofs.  I  cannot  fee,  but 
that  the  nature  of  God  is  now  open,  (if  I 
may  fo  fpeak)  the  nature  of  eternal,  infi- 
nite, unlimited,  boundlefs  love,  is  now  free 
to  take  its  fpontaneons  courfe,  without  the 
Icaft  obftacle,  from  any  oppcfmg  claims  of 
juftice,  ftanding  in  the  way  of  the  final  fal- 
vation  of  a  whole  guilty  world.  If  it 
be  fo,  do  we  in  any  wife,  difpleafe  God  in 
afcribing  fuch  "  falvation  to  our  God  who 
fitteth  upon  the  throne,  and  to  the  Lamb? 
Saying,  Amen  :  Bleffing,  and  glory,  and  wif- 
dom,  and  thankfgiving,  and  honor,  and 
power,  and  might,  be  unto  our  God  for- 
ever and  ever.     Amen."     Rev.  vii. 

I  AM  conftrained  to  think,  that  it  is  this 
very  plan  of  redeeming  wifdom,  power,  and 
love,  that  tbe  four  and  twenty  elders,  the 
rcprefcntatives  of  all  the  redeemed   on  high, 


820  TREATISE    ON 

hold  in  rapturous  contemplation;  and  alfo 
a.11  the  blefled  in  heaven,  when  they  fall 
down  before  him  that  fitteth  on  the  throne, 
and  worfhip  him  that  liveth  forever  and 
fever,  and  caft  their  crowns  before  the 
throne,  faying,  thou  art  worthy,  O  Lord,  to 
receive  glory,  and  honor,  and  power  :  for 
thou  haft  created  all  things,  and  for  thy 
pJeafure  they  are  and  were  created."  Thy 
pkajurs,  mofl  emphatically,  as  all  things 
were  made  for,  and  refult  in  the  glories  of 
redecrning  love.  Rev.  iv.  Nor  can  I,  on 
any  li'niitarian  plan,  or  on  any  in  the  uni- 
vcrfc,  but  that  I  am  pleading  for,  account 
for  that  glorious  difplay.  Rev.  v.  ''  And 
I  beheld,  and  I  heard  the  voice  of  many 
angels  round  about  the  throne,  and  the  liv- 
ing creatures,*  and  the  elders  ;  and  the 
number  of  them  was  ten  thoufand  times  ten 
thoufand,  and  thoufands  of  thoufands  ; 
laying,  with  a  loud  voice,  worthy  is  the 
I.amb  that  was  flain,  to  receive  power,  and 
riches,  and  wifdom,  and  Ihength,  and  ho- 
tior,  and  glory,  and  blelling.  And  every 
creature  which  is  in  heaven,  and  on  the 
earth,  and  under  the  earth,  and  fuch  as 
are  in  the  lea,  and  all  that  are  in  them, 
heard  I,  faying,  biefling,  and  honor,  and 
glory,  and  power,  be  unto  hiin  that  fitteth 
upon  the  throne,  i?.nd  unto  the  Lamb  for- 
ever and  ever.  And  the  four  living  crea- 
tures    laid,     Amen.      And    the    four    and 


UNIVERSAL     SALVATION.         321 

twenty  elders    fell  down,    and    worfliipped 
him   that    liveth    forever    and   ever-" 

If  we  attend  only  to  the  voice  of  the 
holy  law  of  God,  as  it  founds  every  where 
through  the  bible,  we  muft  forever  defpair, 
not  only  of  the  falvation  of  this  loft  wurldy 
but  of  any  one  of  the  fallen  race  ;  unlefs 
we  confider  this  law,  in  all  its  maleditli- 
ons,  arki  in  ail  its  holy  demands,  zuholly 
fatisfied  in  the  fecond  man,  the  Loid  from 
heaven.  This  indeed,  is  pure  golpel  truth. 
When  wc  fo  conlider  it,  the  door  of  fal- 
vation is  wide  open  for  all,  and  open  a- 
like  for  every  child  of  Adam.  The  whole 
debt  is  paid,  and  why  ftiould  not  ail  the 
prifoners  be  difcharged  ?  Chriil  paid  ic 
not  for  himfelf,  but  for  them,  and  that 
according  to  divine  ftipulation,  and  the 
entire  good  pleafure  of  the  Father.  "  Mei- 
fiah  fhall  be  cut  oiF,  but  not  for  him- 
felf." 

He  has  as  much  power  and  love,  as  he 
has  of  merit  ;  and  his  kingly  and  prophet^ 
ical  abilities  are  equal  to  hi«  pricjlly.  All 
power  is  given  to  him,  in  hcuven  and  in 
earth.  Shall  the  infinite  love,  that  brought 
him  to  the  crofs  to  die  for  the  fms  of 
the  whole  world,  flop  at  the  crofs  ?  Will 
he  not  make  the  application,  finallv,  as 
extenfive  as  the  merits  of  the  purchafe  ? 
If  not,  it  cannot  be  for  want  of  power, 
it  muft  be  only  for  want  of  will  and  mer- 
ciful difpofition  of  foul.  Is  it  any  honor 
R  r 


3^2  TREATISEON 

to  Chrifl,  tliivt  we  re fl vain  the  bowels  of  his 
love  in  onv  own  minds  ?  Or  is  it  agreeable 
to  his  word  ?  Yc  are  not  ftraitencd  in  him  ; 
but  yc  are  ftraitencd  in  your  own  boweh. 
Certciinly  we  fliould  more  honor  and  pleafe 
God,  and  the  Son  of  his  love,  it  we  had 
not  I'uch  narrow,  limited  thoughts  of  di- 
vine   LOVE. 

You,  my  reader,  know,  in  your  own 
ioul,  that  you  finccrcly  and  cordially  love 
your  neighbor,  and  daily  give  him  every 
pohible  proof  of  it ;  yet  he  fo  hates  you, 
that  he  cannot,  he  will  not  believe  that 
you  love  him,  and  is  ever  complaining  of 
you  as  the  moft  bitter,  cniel  enemy  he 
has  in  the  world.  Does  he  not  abufe  and 
difhonor  you  ?  But  what  proof  did  you 
ever  give  to  any  man  on  earth,  that  you 
loved  him  and  wifhcd  well  to  him,  in  any 
meafure  comparable  to  the  teflimonies  of 
love,  mercy,  pity,  and  real  good  will 
which  the  Redeemer  does  daily  produce, 
to  prove  his  real,  wonderful  love,  mer- 
cy, and  pity  toward  every  child  of  A- 
dam  ?  He  bellows  more  real  kindnefs  on 
the  vilell  fmner  in  the  world,  in  one  day, 
than  ever  you  bellowed  on  any  pcrion  on 
earth,    in  your    Avhole  life. 

After  all  this,  for  us  to  fay,  that  it  is 
his  will  and  dilpofition  to  damn  moll  of 
mankind  in  perlon,  to  all  eternity,  appears 
to  me  not  honorable  to  the  true  charac- 
ter of  Chrill,  or  agreeable  to  his  word.  To 
I'ly,  he  is  willing  to  favc  every  finncr,  that 
he  Kikcth  no  pit  afurc  in  the  death    of  him 


UNIVERSAL     SALVATION.  3^3 

that  dieth,  but  that  he  would  turn  nrxd 
live  ;  and  yet  that  God  Almighty  will  not 
fee  that  efFefted  in  his  own  way  and 
tune,  in  which  h«  fo  much  delights,  and //w/, 
after' every  obftacle  is  removed  by  his  Son, 
which  ever  flood  in  the  way  of  man's  fah  a- 
tion,  I  think,  is  very  far  from  doing  honor 
to  the  charaaer  of  the  living  and  true  God. 
Our  heavenly  Father  would  have  us  argue 
his  love,  and  that  of  his  Son  towards  un- 
worthy linners,  from  all  the  manifeftations 
of  love,  kindnefs  and  mercy  he  hath  made 
to  them,  in  all  the  paths  of  his  providence, 
and,  above  'all,  in  the  wonders  of  redeem- 
ing love.  It  is  our  great  blame  that  we 
do  not  know  that  the  goodnefs  of  God  lead- 
eth  to  repentance,  and  that  repentance 
takes  hold  of  a  fenfe  of  pardon  and  eternal 
life. 

For  my  own  part,  T  feel  afraid  to  fpeak, 
or  even  think  of  my  heavenly  Father,  m  ihs 
limitarian  view  of  him  ;  left  I  fhould  awful- 
ly abufe  that  charader  which  claims  my 
higheft  reverence  and  love.  If  my  own 
clnldren  will  think  and  fay,  that,  for,  my 
o-cvn  plcajurc,  I  will  make  them  as  miferabie 
as  I  can,  after  all  the  fruits  of  kiiidncis  in 
my  power,  which  I  have  conferred  upon 
them  with  an  unremitting  hand  ;  I  Tnould 
think  them  very  wicked,  a  flicune  to  their 
father,  and  bitternefs  to  her  that  bare 
t:\tm.  Why  fhould  we  imagine,  that  cur 
heavenly  Father  is  pleafed  to  have  us  en- 
tertain fimiiar  thoughts  of  him  ?  "  If  ye 
then  beinff   evil,  know  how    to  give  good 


324  TREATISEON 

gift<;  unto  your  children,  how  much  more 
flial)  youi  Father  who  is  in  heaven,  give  good 
things  to  tiicni  that  aflc  him  ?"  Matt.  vii.  ii. 

The  work  of  Chrift  is  7^  fuiijhed  work. 
The  covenant  of  redemption  is  iulfilled  on 
his   part,   in  every  iota  of  it. 

The  blood  of  Jefus  Chrift  clcanfeth  from 
all  fin,  from  impenitence,  hardnejs  oj  heart, 
and  blindnefs  of  mind,  as  well  as  pra6lical 
iins.  Indeed,  if  it  did  not,  it  could  cleanfc 
Irom  no  fin  at  all  :  For  thefe  are  the  foun- 
tain of  all  other  fms  and  the  greateft  of 
all.  All  fins  are  alike  forgiven  to  men,  and 
done  away  in  the  atonement  ;  and  rege- 
neration, repentance  and  faith,  are  commu- 
nicated on  the  lame  ground,  and  their  of- 
fice is  to  make  us  "  knozo  the  things  freely  giv- 
en  us  of  God."  God  fent  his  beloved  Son  into 
the  world,  that  the  world,  throuph  him  might 
be  favcd  ;  and  he  *'  tailed  death  for  every 
man."  The  prophet  torefaw  this,  and  he 
1  peaks  of  the  bleflcd  confcquence,  without: 
a  word  or  thought  of  limitation.  He  con- 
fiders  a  Jolt  world  all  alike  prifoners  of 
jullice,  and  cad  into  one  and  the  fame 
dokful  pit  together  ;  yet  proclaims  aloud, 
"  l>y  the  blood  of  thy  covenant,  I  have 
fent  forth  thv  prifoners  out  of  the  pit 
wherein  is  no  v.ater-"  Zcch.  ix.  ii.  Nor 
had  Ifaiah  any  thought  of  limitation,  when 
he  fpcaks  of  the  anointing  of  the  Son  of 
God,  "  to  proclaim  libeily  to  the  captives, 
and  the  opening  of  the  prilon  to  them  that 
are   bound;  to   comfort   all  that  mourn.'* 


UNIVERSAL     SALVATION.  325 

ifai.  Ixi.  "  That  thou  mayeft  fay  to  the 
prifoners,  go  forth ;  and  to  them  that  are  in 
darknefs,  fhew  yourfelves."  Ifai.  xlix.  o. 
And  it  is  worthy  of  our  notice,  that  when  the 
Savior  was  commenting  on  thefe  paffages, 
he  immediately  took  occafion  to  open  the 
extent  of  his  falvation  to  the  audience. 
Luke  iv.  This  was  as  much  to  their  furprife 
and  offence,  as  the  moft  extenfive  doctrine 
of  the  falvation  of  finners  now  is  to  the  moft 
tenacious  retainer  of  the  do6lrine  of  a  par- 
tial falvation. 

As  I  have  already  hinted,  whatever  doc- 
trinal perfuafion  may  be  in  the  mind  of 
any  unregenerate  man,  that  the  way  of  fal- 
vation, and  the  extent  of  it,  according  to  the 
nature  and  word  of  God,  is  fuch  as  I  main- 
tain, this  do6lrine  will  never  quiet  an  alarm- 
ing, polluted  confcience,  and  fet  the  foul  at 
reft  from  awful  fears  and  terrors ;  until  it  is 
acquainted  with  God  and  reconciled  to  him. 

While  total  enmity  to  God  remains  in  the 
foul,  there  will  be  diftreffing  fears  in  fpafons 
of  refleftion.  Nor  is  it  pofTible  in  the  nature 
of  things,  that  creatures  that  hate  God  as 
we  do,  in  our  natural  ftate,  (hould  have  that 
exalted  fenfe  of  his  love,  which  is  maniiefl- 
ed  in  the  gofpel,  and  is  indeed  the  glory  of 
it.  Blind,  unrenewed  fmners  will  meafure 
the  love  of  God,  and  the  motives  on  which 
they  luppofe  God  a6ts,   much  by  their  own. 

Wfi  muft  indeed  know  the  living  and  true 
God,  and  jeius  Chrift  whom  he  hath  lent, 
in   order  to  have  a  feeling  apprehcnuon  ol; 


^26  TREATISE     ON 

our  ctcrnai  life,  as  manifefl  in  the  gof- 
pcl ;  whether  we  have  a  more  confined, 
or  a  more  cxtenfive  undcrflanding  of  it. 
Never  can  we  have  comfort  in  the  reconcili- 
etion  of  a  friend,  to  us ;  until  our  hearts 
meet  with  him  in  that  reconciliation.  If  our 
enmity  remains,  it  will  exclude  us  from 
comfort  in  his  friendship.  How  impor- 
tant then  is  an  immediate  reconciliation 
to  God,  by  a  new  creation  in  Chrift  Je- 
fus,  and  by  repentance  and  faith  in  his 
blood ! 

The  infinite  importance  of  immediate 
reconciliation  to  God,  is  even  more  for- 
cibly urged  on  the  doftrine  I  have  ad- 
vanced, than  on  any  more  limited  prin- 
ciples. The  great  apoftle  Paul  hath  in  a 
few  words,  virtually  faid  all  I  have  been 
pleading  for ;  and  from  prcmifcs  arifmg 
from  the  mod  extenfive  view  of  the  a- 
tonement  of  Chrifl,  he  does  mofl  forcibly 
inculcate  the  immediate  reconciliation  of 
fmners  to  God.  *'  For  the  love  of  Chrift 
conftraineth  us,  becaufe  we  thus  judge,  that 
if  one  died  for  all,  then  were  all  dead  ; 
and  that  he  died  for  all,  that  tliey  which 
live,  fhould  not  henceforth  live  unto 
themfelves,  but  unto  him  who  died  for 
them,  and  rofe  again.  Atid  all  things 
are  of  God,  who  hatli  reconciled  us  to 
himfelf  by  jefus  Chrift,  cind  hath  given 
to  us  the  miniiiry  of  reconciliation;  to 
wit,  that  God  was  in  Chrift  reconciling 
the  world  unto  lumfelf,  not  imputing  their 
trefpaftes  unto   them  ;  and   hath   comniitc'd 


UNIVERSAL    SALVATION.  S27 

unto  US  the  word  of  reconciliation.  Now* 
then  we  are  ambaffadors  for  Chrift,  as 
though  God  did  befeech  you  by  us  :  We 
pray  you  in  Chrift's  ftead,  be  ye  recon- 
ciled to  God.  For  he  hath  made  him 
to  be  fin  for  us,  who  knew  no  fm  ;  that 
we  might  be  made  the  righteoufnefs  of 
God  in   him."     2.  Cor.  v. 

Although  this  apoflle  did  alfo  preach 
the  law  abundantly,  and  found  the  voice 
of  pure  juflice  in  all  its  tremendous  ter- 
rors ;  yet  he  never  preached  or  wrote  one 
word  inconfiftent  with  what  I  have  jufl 
quoted.  Whenever  in  his  preaching  or 
writing,  he  held  up  the  gofpel  to  view, 
it  was  of  the  fame  tenor.  The  fame 
may  be  faid  of  all  the  other  apcftles,  and  of 
all  the  prophets.  They  learned  it  from 
Jefus  Chrift  himfelf,  in  whom  the  only 
foundation  was  laid,  and  who  announced 
the  fame   glorious   tidings. 

And,  truly,  as  I  have  before  hinted, 
I  never  read  or  heard  any  difcourfes  of 
eminent  and  pious  proteftant  divines,  but 
what  were  built  on  premifes  and  argu- 
ments which  fully  infer  that  glorious,  final 
extent  of  falvation,  which  I  m.aintain,  how- 
ever inconfiftent  they  may  have  been,  in 
fome  parts  of  their  writings  or  fermons. 
Indeed,  ail  I  have  now  written,  is  nothing 
more  or  lefs  than  the  common,  genuine, 
proteftant  doftrine  of  grace,  fet  free  from 
all  the  contradiftions  and  inconfiftencics 
that  have  fo  long  been  intermixed  with 
itj  and    the  genuine    and    glorious   confe- 


^2B  TREATISE     ON 

quences  of  it  more  openly  and  explicit- 
ly difplaycd.  And  thus  I  read  thofe 
writings  ftill,  and  ever  fhall,  with  great 
edification  and  pleafure.  And  the  incon- 
liflencies  I  find  intermixed  with  luch  pure 
and  glorious  truths,  give  me  no  more 
offence,  than  the  bones  I  find  in  deli- 
cious   fifli   or  fowl    at   my   table. 

To  clofe  the  whole,  as  a  confiftent  im- 
TROVEMENT  of  this  dodrinc  of  falvation. 

HOW  fhould  we  love,  fear,  adore,  and 
obey  fuch  a  God,  whofe  nature  and  cha- 
rafter  is  fuch  as  here  exhibited  to  our 
view  !  How  ought  we  to  fubmit  to  him  in 
all  things,  and  rejoice  in  him  evermore  ! 
What  a  foundation  is  here  laid  for  the 
relief  of  the  moll  guilty,  even  the  chief 
of  finners  !  What  high  and  honorable 
thoughts  of  God  fhould  we  ever  enter- 
tain, and  what  fhould  we  think  of  Chri(l 
his  Son  !  What  comfort  and  even  joy 
does  this  doftriiie  afford  us  in  all  fccnes 
of  divine  providence,  in  the  whole  govern- 
ment   of  liich   a   God  ! 

Hi-NCE  how  are  we  taught  to  love  one 
another,  to  love,  pity  and  pray  for  all 
our  fellow  finners  !  How  will  the  firm  be- 
lief of  this  doftrine  lead  us  to  prize  the 
word  and  ordinances  of  God,  and  to  de- 
light in  his  wojftiip,  and  to  call  on  all 
creatures  to  prail'e  the  Lord,  whufc  mercy 
ciiduieih  forever,  and  to  hale  all  fin,  all 
that   ii   oppofitc  tu   the   nature  and  comi'. 


UNIVERSAL     SALVATION.  32§v 

tnands    of  fuch   a    God  !    How    will    thefe 
principles,  if  really  in  the  heart,  produce  a 
feeling  fenfe  that  all   fm,   vice    and  immo- 
ralityris    no    other   than   death,    helL  and 
damnation  ;   and  that  holinefs  and  vinuc  is 
heaven    and    divine  glory  !   How  will  they 
lead  us  to  live   religion,   for  the    love   and 
pleafure   of  it  ;     and    to    mourn    for,     and 
ihun  all  difobedienee   to    God,     all    moral 
evil    as   hateful    beyond   all   expreffion,    in 
its  own    nature,     and    as  that    which   coft 
our  beft  Friend,   our  bleffed    R.edeemer    lb 
dear  !     How     will    thefe   truths,     if    really 
believed  and   wrought  into  the  foul,    pro- 
mote   love,     union,     and  harmony  among 
all  the  miniflers  of  Chrift,  and  every  branch 
of  his  church  redeemed  by  his  own  blood, 
of  whatever  denomination  they  are  ! 

These    principles     cannot     make     thofe 
who   do   not   believe  them.,    either  worfc  or 
better  :   For  they   can  have  no   effea   upon 
them.     And  as  for  all   thole   who   do  real- 
ly   in    their  hearts   believe   in     this    lalva- 
tion,  I  am  certain  the   eflFe6c    will  be  very 
great  and  good.     Their  hearts  will  be   en- 
larged, and  they    will    run  in  the    way  of 
God's  commandments.     Our  mifery  confifts 
very  much  in  the  want  of  high  and  honora- 
ble thoughts  of   God  and  of  Chrift.     And 
we  fall  ftiort  in  nothing  more  than  m  our 
ideas  of  the   divine  love.     There  is   not    a 
mifcrable  finner   on    earth,  and  never  was, 
who  would  not  truft  in  God,  if  he   had   a 
knowledge  of  his  true   charaaer.     "  They 


o 

^    S 


33^  TREATISE     ON 

that  know  thy  name  will  put  their  trufl; 
in  thee."  Pfal.  ix.  lo.  But  all  that  know 
not  God,  are  in  a  ftate  of  condemnation. 
There  never  can  be  any  danger  of  our 
having  too  exalted  and  enlarged  thoughts 
of  any  of  the  attributes  of  God,  no  not 
of  his  love  :  For  God  is  love.  And  to 
keep  ourlelvcs  in  the  love  of  God,  in  all 
the  infinire  extent  of  it,  can  never  bring  us 
into   condemnation. 

You,  my  dear  reader,  as  well  as  the 
writer,  mufl  foon  die,  and  appear  at  the 
awful  bar  of  an  omnifcient  and  holy  Judge. 
We  mufl  foon  make  trial  of  the  foundation 
of  the  hope  upon  which  we  build.  Our 
diftinftions  from  other  lofl  finners,  will 
probably  be  no  greater  then,  than  at  this 
very  moment  ;  and  where  fhall  we  look 
for  fupport  then  ?  To  things  within  our- 
felves,  or  to  Jeius  Chrift  ?  To  our  good 
qualifications,  or  to  God  alone  ?  Will  you, 
my  friend,  venture  into  the  eternal  world  with 
any  hope,  or  any  mixture  of  hope,  but  what 
IS  built  on  JeHovah  alone,  as  nanifefl  in  his 
beloved  Son  ? 

Whatever  men  may  plead,  in  days  of 
health,  in  favor  of  marks  and  diftinttions 
in  themfches,  to  feed  their  vanity,  or  iupport 
their  hope  ;  I  never  yet  dilcourfed  with 
any  dyin^j  man  in  the  exercile  of  his  rati- 
onal powers,  who  did  not  entirely  let  at 
nought  every  iuch  ground  of  hope.  I 
havtr  invariably  found  every  ore  who  felt 
Within  his  loul  in   that  awful,   trying  hour, 


UNIVERSAL     SALVATION.  331' 

any  hope  at  all,  has  fixed  it  wholly  on  the 
glorious  nature  and  attributes  of  God,  as 
difplayed  in  the  great  Redeemer.  And 
whatever  our  refuge  rnay  be  now,  you 
and  I,  my  dear  friend,  muft  make  this  our 
laft  refuge.  Death  is  too  terrible,  and  the 
tribunal  of  the  great  Judge  too  awful, 
to  admit  of  any  confidence  but  in  Chrift 
alone. 

We  fliall  not  feel  ourfelves  fo  mtich  bet- 
ter than  others,  when  death  and  the  judg- 
ment flaie  us  in  the  face,  as  we  are  apt  to 
do,  in  days  of  worldly  profperity  and  piea- 
fure.  Whatever  we  imagine  now,  we  fhall 
then  be  fully  convinced  that  a  fole,  un- 
mixed dependence  on  God  in  Chrift  can 
alone  fupport  our  trembling  fouls ;  and 
that  every  other  refuge  is  but  a  refuge  of 
lies.  We  fhall  then  find  our  need  of 
Chrift  for  wifdom,  righteoufnefs,  fanftifi- 
cation,  and  ccmpleat  redemption  in  every 
view,  and  in  every  part  of  it,  for  Alpha 
and  Omega,  the  beginning  and  the  ending, 
the  firft  and  the  laft.  God,  in  his  Son,  will 
be  all  in  all.  And  m  that  trying  hour, 
we  {hall  all  find,  that  it  is  cur  fole  re- 
fuge and  only  confolation,    that,  of   him, 

AND  THROUGH  HIM,  AND  TO  HIM  ARE  ALL 
THINGS,   TO  WHOM  BE  GLORY   lOREVER. 

AMEN. 


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